_Systematische Philosophie_("Kultur der Gegenwart," Teil I., Abteilung
VI.), and in the latter half of _The Truth of Religion_. In the former
volume Eucken deals with history in its relation to civilisation and
culture, and in the latter the place of history in the religions of the
world is strikingly expressed.

We have already noticed in the previous chapter how he set out to
discover the presence of a mental or spiritual life in the very act of
knowing the physical world and in the constructions which form both the
basis and the apex of physical science. It was shown [p.71] here that a
life higher than the physical was present in order to be able to read
the meaning of the world. Such a life became a standpoint to view
Nature, and is the possession, more or less, of each individual. But
although the possession of individuals and _above_ Nature, the
consciousness that knows Nature is still carried beyond its own
individual life. The meaning of the physical world appears in
consciousness, through the syntheses it forms, as objective, although it
is not an object of sense but of thought; and, further, this very
objectivity subsists in the form of generalisations and meanings which
create standards for each individual in his relations with the physical
world. Eucken then concludes that there is a trans-subjective aspect
present in the conclusions of physical science itself.[19] And it is on
this fact that he bases the presence of a mental or spiritual life in
the very act of knowing at all. But it is evident that the whole of
man's potencies and relations are not confined to the knowing of Nature
and framing interpretations concerning it. There are other provinces to
which man is related--other objects besides physical ones to which his
attention is called to frame interpretations concerning them also.
History is one of these provinces. The subject-matter here is entirely
[p.72] different from the subject-matter of physical science. In the