FOOTNOTES:
[1] It is not only in Germany, but also in England, that natural scientists forget this important fact. The Presidential Address of Professor Schäfer at the British Association (September 1912) is an instance of attempting to explain life in terms of its history and of its lowest common denominator. And huge assumptions have to be made in order to explain as little as this.
[2] A fuller treatment of this subject will be found in my forthcoming volume, Pathways to Religion. It is incorrect to state with Professor Sorley (Recent Tendencies in Ethics, p. 30) that "her [Germany's] philosophy betrays the dominance of material interests."
[3] An important article on this book appeared in Mind during 1896, and, as far as I can trace, this seems to be the first serious attention which was given to Eucken's writings in England. A translation of the volume will appear shortly by Messrs Williams & Norgate.
[4] Cf. Main Currents of Modern Thought, translated by Dr M. Booth (1912).
[5] Main Currents of Modern Thought, p. 259.
[6] The Truth of Religion, p. 6l.
[7] Ibid., p. 62.
[8] W. James's Text-Book of Psychology, p. 145.
[9] William Wallace's Lectures and Essays on Natural Theology and Ethics, p. 210.
[10] Edward Caird's Introduction to William Wallace's Gifford Lectures, pp. xxx, xxxi.
[11] On this conception of the spiritual as More, cf. Bosanquet's Psychology of the Moral Self.
[12] Cf. Wicksteed's The Religion of Time and the Religion of Eternity, in Carpenter and Wicksteed's Studies in Theology.
[13] Eucken's best account of this subject is found in Parts I., II., and V. of his Truth of Religion and in Beiträge zur Weiterentwickelung der Religion, pp. 240-281. This latter is a volume of ten essays by well-known German religious teachers.
[14] The President of the British Association (1912) states in his address that it is not within his province to touch the question concerning the nature of the soul. I take the report of his address from Nature, 5th September. Dr Haldane goes much further in the direction of Vitalism (discussion at British Association on the subject).
[15] Cf. Driesch: Philosophy of the Organism; Vitalismus als Geschichte und Lehre; his article in Lebensanschauung (a collection of essays by twenty German thinkers, 1911); Reinke's Philosophie der Botanik; McDougall's Body and Mind; Thomson's Heredity, Evolution, and Introduction to Science (the two latter in the Home University Library). Bergson's Creative Evolution deals with the subject, but the value of this book is greater in other directions. T.H. Morgan's Regeneration is a weighty contribution to the subject.
[16] A revival of the study of Kant's first Critique would be of great value to our natural scientists. Green, in his Prolegomena to Ethics, has interpreted this aspect in a manner that ought not to be forgotten. Cf. further Edward Caird's Evolution of Religion, vol. i.
[17] Ward's Naturalism and Agnosticism, vol. i., is a reply to this important question.
[18] Cf. Münsterberg's Psychology and Education, and his Eternal Values; also Royce's The World and the Individual.
[19] This trans-subjective aspect has been worked out in an original way by Volkelt in his Quellen der menschlichen Gewisskeit.
[20] The works of Münsterberg and Rickert deal with great clearness on this difference of subject-matter in science and history.
[21] The main weakness of Bergson's philosophy seems to be in not recognising this problem. Bosanquet, in his Principle of Individuality and Value, has very clearly recognised and interpreted it upon similar lines to Eucken.
[22] In this respect Eucken and Bergson seem to agree, although it is difficult to reconcile this aspect of Bergson's with his statements concerning the grasping of reality in the perceptions of the moment.
[23] "Hegel To-day," The Monist, April 1897.
[24] Truth of Religion, p. 328.
[25] Green has dealt with this aspect in the first part of his Prolegomena to Ethics in practically the same way as Eucken. Cf. also Nettleship's Life of Green and his (Nettleship's) Philosophical Remains.
[26] This need of differentiation has been presented by Münsterberg in a powerful manner in his Psychology and Life, Eternal Values, and Science and Idealism.
[27] Münsterberg's Science and Idealism, p. 10; cf. also his Grundsuge der Psychologie, Bd. i., 1900.
[28] Wundt's Grundriss der Psychologie and the article "Psychologie" in Philosophie im beginn des Zwanzigsten Jahrhunderts (Festschrift fur Kuno Fischer, art. 1).
[29] The Truth of Religion, pp. 178 f.
[30] It is a great merit of Bergson, too, to have perceived this fundamental difference. The difference between intellect and intuition, in his larger volumes, is more illuminating on the side of intellect. The relation of both is expressed by him more clearly in his short Introduction to Metaphysics (soon to appear in English).
[31] Troeltsch, in his Psychologie und Erkenntnistheorie, has perceived the difference very clearly, but in a manner quite different from Bergson. Troeltsch has dealt with the presence of the content of the over-empirical as something which is higher than any psychology of the soul, and which is at the farthest remove from the percept.
[32] Richard Kade, in his new book, Rudolf Euckens noologische Methode, points out very clearly Eucken's contributions on this point from 1885 downwards. Kade further deals with the later developments of Windelband, Rickert, Troeltsch, and Wobbermin in the same direction.
[33] Historical Studies in Philosophy,1912, p. 176.
[34] Cf. the two remarkable volumes of Baron von Hügel, The Mystical Elements of Religion,1908, and especially vol. ii. These books are a mine of rich things, but I have not observed that many in our country have as yet realised this fact.
[35] The Truth of Religion, p. 456.
[36] Main Currents of Modern Thought, p. 353.
[37] The Truth of Religion, p. 59.
[38] Cf. Decadence, Henry Sidgwick Memorial Lecture, by the Rt. Hon. Arthur James Balfour, M.P., 1908. Mr Balfour has perceived the problem in a more optimistic manner than Professor Eucken; but he, too, is conscious that much is required of the people. "Some kind of widespread exhilaration or excitement is required in order to enable any community to extract the best results from the raw material transmitted to it by natural inheritance" (p. 62).
[39] Main Currents of Modern Thought, p. 398.
[40] This aspect has been developed in modern times by Schopenhauer, Ed. von Hartmann, and others. Bergson seems to me to be greatly indebted to Schopenhauer. Schopenhauer's Will and Bergson's élan vital are practically the same (cf. Schopenhauer's Über den Willen in der Natur, and Bergson's Creative Evolution). Edward Carpenter, in his Art of Creation, has worked out a similar point of view independently of Bergson.
[41] Der Kampf um einen geistigen Lebensinhalt, Zweite Auflage, 1907, S. 331.
[42] Sonderdruck, 1905.
[43] George Meredith, The Sage Enamoured and the Honest Lady.
[44] Cf. the closing passages of Bradley's Appearance and Reality for a similar view; also the latter part of Ward's Realm of Ends.
[45] This weakness of Bergson's philosophy is shown in the whole of Bosanquet's Principle of Individuality and Value.
[46] It is a great merit of Windelband to have brought this aspect of the Ought prominently forward in contradistinction to the over-importance attached to the Will alone by the Pragmatists. Cf. his Präludien.
[47] The Truth of Religion, p. 175.
[48] Modern psychology would agree with such a view, but probably not with the implications given to it by Eucken. The "faculty" psychology as it was presented by Kant has now disappeared, and consciousness is conceived as a unity in which the three aspects referred to are present, and even the single aspect that is in the foreground of consciousness is influenced by the others which are in the background. Another point made clear by Höffding (cf. his Psychology) and others is the difference between the activity of consciousness in the "drifting" process of association of ideas and its power to stem the association current, and to turn it into new directions by means of the reflective power of consciousness itself.
[49] It is a great merit of Bergson's philosophy to have pointed this out. It is a conception presented several times in the history of philosophy, but there is great need of re-emphasising it to-day, especially as things in space have gripped the soul with such power and disastrous results.
[50] The Truth of Religion, p. 243.
[51] The Truth of Religion, p. 200. Cf. also Können wir noch Christen sein? pp. 91-141.
[52] Cf. Ward's The Realm of Ends, chapters ii. and xx.; also Caird's Evolution of Religion has many valuable hints throughout the two volumes pointing in the same direction.
[53] The Truth of Religion, p. 436.
[54] Quoted in The Truth of Religion, p. 436.
[55] Cf. The Truth of Religion, pp. 429 ff.
[56] The Truth of Religion, p. 430.
[57] This fact is very clearly interpreted by Rickert in his Gegenstand der Erkenntnis.
[58] The Truth of Religion, p. 431.
[59] I cannot but believe that the supposed proofs brought forward by Sir Oliver Lodge and others are so empirical as to be of very little value to religion.
[60] The Truth of Religion, p. 533.
[61] The Truth of Religion, pp. 367, 368.
[62] The Truth of Religion, pp. 11, 12.
[63] The Truth of Religion, p. 545. It is on this fact that Eucken builds his conception of immortality. Such a conception is not a matter of speculation or of scientific proof, but a matter of an experience born on the summit of the evolution of spiritual life within the soul. It is useless to attempt to press such an experience into a conceptual mould.
[64] The Truth of Religion, pp. 550, 551.
[65] Driesch is attempting the construction of such a Metaphysic of Nature, and a similar attempt is to be discovered in Bergson's philosophy, especially in its later developments.
[66] Troeltsch has also emphasised this truth in his Absolutheit des Christentums und die Religionsgeschichte and in his Bedeutung der Geschichtlichkeit Jesu für den Glauben. These two small volumes are of great value.
[67] Cf. Können wir noch Christen sein? pp. 150 to 210; Das Wesen der Religion; Life's Basis and Life's Ideal, p. 332 ff.; Christianity and the New Idealism, chapter iv.; The Truth of Religion, pp. 539 to 616.
[68] The Truth of Religion, p. 360.
[69] Das Wesen der Religion, S. 16.
[70] The closing sections of The Truth of Religion. A similar aspect is presented in the final chapter of Können wir noch Christen sein?
[71] Cf. J.S. Mackenzie's Outlines of Metaphysics on the various constructions of the Universe and of Life. The whole volume is of the greatest value. Cf. also A.E. Taylor's illuminating volume, Elements of Metaphysics.
[72] Cf. Der Kampf um einen geistigen Lebensinhalt, S. 98 ff.
[73] Cf. Wicksteed's remarkable address The Religion of Time and the Religion of Eternity, already referred to. There are some striking similarities between Eucken and Wicksteed, who have, however, worked each quite independently of one another.
[74] Men of science themselves feel this, and are conscious of the one-sidedness of the results of the scientific side of materialism.
[75] The Truth of Religion, p. 103.
[76] Die Lebensanschauungen der grossen Denker, 9te Auflage, 1911, S. 504.
[77] Liebmann passed away in January 1912. He had been Eucken's colleague in Jena for many years. Windelband designates him as "the truest of Kantians and the Nestor of Philosophy." Cf. my article on his life and work in the Nation for February 3, 1912. The best presentation in England of the Kantian philosophy and its development is to be found in Caird's Critical Philosophy of Kant and Adamson's Development of Modern Philosophy. Cf. also G. Dawes Hicks's valuable articles in the Proceedings of the Aristotelian Society during the past ten years.
[78] Analysis der Wirklichkeit,3te Auflage, 1900, S. vii.
[79] Cf. Dilthey's Erlebnis und Dichtung; his article "Die Typen der Weltanschauung und ihre Ausbildung in den metaphysichen Systemen" in Weltanschauung; Philosophie und Religion in Darstellungen, 1911 > also, "Das Wesen der Philosophie" in Systematische Philosophie ("Kultur der Gegenwart").
[80] Cf. Eucken's Hauptprobleme der Religionsphilosophie der Gegenwart, 5te Auflage, 1912, chapter iv. Also, Erkennen und Leben (1912), ss. 35-51.
[81] The Truth of Religion, p. 574. Many hints in this and other respects may be found in W.R. Boyce Gibson's valuable work, Rudolf Eucken's Philosophy of Life(3rd edition, 1912).
[82] The Truth of Religion, p. 71.
[83] "Gesammelte Aufsätze": Die Bedeutung der kleiner Nationen, pp. 47-52.
[84] This truth is pointed out most forcibly by L.P. Jacks in his Alchemy of Thought, chap. i.
[85] Eucken visited England for the first time during Whitsun-week 1911. He had been invited by the Committee of the British and Foreign Unitarian Association to deliver in London the Essex Hall Lecture for the year. A large audience gathered together to see and hear him, and he received a most cordial reception. He spoke in German on Religion and Life, and the lecture has since appeared in English. The Rev. Charles Hargrove, M.A., of Leeds (President of the Association) presided over the meeting, and spoke of the great importance of Eucken's growing influence. Interesting addresses were also delivered by Dr J. Estlin Carpenter, Principal of Manchester College, Oxford; and Dr P.T. Forsyth, Principal of Hackney College. At the luncheon which followed, Professor Westermarck, Dr R.F. Horton, and others spoke. The lecture was repeated at Manchester College, Oxford, during the same week. On Whitsunday Eucken preached in the evening at Unity Church, Islington, London, N., at the invitation of the writer of this volume.
In September 1912 Eucken sailed for the United States of America to deliver a course of lectures at Harvard University covering a period of six months.
In both countries he was greeted by a large number of his old pupils, many of whom travelled long distances to see and hear him once more.
[86] Eucken follows Kant in the fact that after the union of subject and object has taken place a new kind of objectivity has to be taken into account. This result has to be admitted before knowledge becomes possible at all. Eucken has not dealt in a thorough manner with this problem, although several hints are given concerning the importance of this transcendental aspect in Kant's philosophy. The implications of such a new kind of objectivity avoid the danger of subjectivism, on the one hand, and of empiricism on the other hand. Eucken's forthcoming Theory of Knowledge will deal with this important matter. In Erkennen und Leben certain aspects of the problem are touched.
[87] The volume was translated into English and published in the United States of America by Stuart Phelps in 1880. I am not aware that the work exercised any great influence at the time either in England or America. Eucken's "day" had not then dawned.
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