life. The decision must be largely one of individual opinion. Many
critics are of the opinion that he does lay too little stress upon the
intellectual factor in life. In actual fact, however, the fault is more
apparent than real, for Eucken does in fact reason and argue closely
concerning the facts of life. The charge, too, is to some extent due to
the fact that he continually attacks the over-emphasis on the
intellectual that the people of his own race--the Germans--are apt to
place. With the glorification of the intellect he has no sympathy, for
he feels there is something higher and more valuable in life than
thought--and that is action.

These are the main points of criticism that have been raised--the reader
must judge for himself how seriously they should be regarded. But before
arriving at a final opinion he must think again of the contributions
Eucken has indubitably made to philosophy and religion, of which we
shall again in brief remind him.

He has given us a striking examination of the various theories of life,
and has ably demonstrated their inadequacy. He has displayed great
scholarship in his search for the ultimate reality. He has found this
reality in the universal life, and has urged the need for a break with
the natural world in order to enter upon a higher life. He has traced
the progress of the spiritual life, and has given us ultimately a bold
vindication of human personality and of the freedom of the spiritual
being.

He has raised philosophy from being mere discussions concerning abstract
theories to a discussion of life itself. In this way philosophy becomes
not merely a theory concerning the universe, nor merely a theory of
life, but a real factor in life itself--indeed it becomes itself a life.