nature and the results of the attention itself are quite left out of
account. We can all believe in what naturalism has to say concerning
organic and inorganic objects; but it has not said enough when it leaves
the power that knows the meaning of what it says out of account.

The conclusion Eucken arrives at is, then, that we must ascribe reality
to the quality that knows and interprets as well as to the thing that is
known. He ascribes reality to the physical world, but this is not the
whole of reality. This cannot be so, simply because we could not know
that the physical world was real had it not been that there was
implanted in us a mental organisation to know all this. The other
reality is that of consciousness and the meanings it formulates. Thus
natural science itself announces the presence of _more_ than sensuous
nature. This _more_ which knows the external world is the _more_ which
has constructed civilisation, culture, and [p.67] religion. This _more_
has formed an independent inner life over against the natural world. Had
it not been for this power of the _more_ to construct its inner world,
Life would have been no more than the life of sensuous nature--shifting
from point to point, and entirely at the mercy of a physical
environment. But the progress of mankind shows everywhere the growth of
a life higher in nature than that of physical or animal existence. Some
kind of total-life has been formed in which the individual can
participate; and in the participation of which he can be carried far
beyond physical things and beyond his own individual interests. Mankind
has striven after truth, and has discovered something that is beyond the
opinions of individuals, that does not serve his own petty interests,
but overcomes them and reaches out after truths which are valid and good
for all.

What is all this that has happened? What has brought it about? What is