[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.