[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.