Life's Basis and Life's Ideal: The Fundamentals of a New Philosophy of Life. Eucken Rudolf

       Rudolf Eucken

      Life's Basis and Life's Ideal: The Fundamentals of a New Philosophy of Life

      Published by Good Press, 2019

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      EAN 4057664561138

      Table of Contents

       Cover

       Titlepage

       Text

      1 “Naturalism and Agnosticism.” 3rd Edition, 1906. Vols. I. and II. A. & C. Black.

      2 Ibid. Vol. II. Lects. xiv.-xx.

      3 Hibbert Journal, October 1911: p. 26.

      4 Ibid. p. 42.

      5 “The Realm of Ends; or, Pluralism and Theism” (1911), p. 46.

      NOTE TO SECOND EDITION

      I have taken the opportunity given by reprinting to revise the whole. I have made a number of alterations rendering the author’s meaning more clear. My thanks are again due to Mr. Holt for his help.

      ALBAN G. WIDGERY

      Caverswall, Stoke-on-Trent,

       January 1912

      AUTHOR’S PREFACE

      We may hope for a friendly reception of our investigation only by those who acknowledge that that which occupies us here is a real problem. It is hardly open to dispute that life in the present time displays a serious incongruity between an incalculably rich and fruitful activity with regard to the material, and complete uncertainty and destitution in respect of the spiritual, side of life. Attempt after attempt is made to deliver us from this state of perplexity, and to give more soul and unity to a culture which outwardly is so imposing. But in the main these attempts are far too irresolute in their advance from superficiality to depth, and from individual appearances to the whole: in their innermost nature they are under the influence of the temporary conditions beyond which they wish to lead us. In truth, we cannot make an advance in relation to our life as a whole unless we win a new basis for it. This, however, we cannot do without raising the problem of our relation to reality, and, if it is in any way possible, moulding this relationship in a new way: further, we can be of service in the satisfaction of the needs of the time only when we gain an independence of it and a superiority to it.

      Here, therefore, so far as the realm of conviction is concerned, we have a task for philosophy. The confusion that reigns, however, makes the way difficult for philosophy also; and sets insuperable limits to its power. We do not meet in immediate experience with facts upon which a new type of life might be based: much toil and trouble are necessary to arrive at that, which, when it is once attained, may seem to be simple and easy. He who finds the problem too complex, and shirks to expend the necessary effort, can do nothing else than resign himself submissively to the prevailing confusion. To-day we are unable at first to sketch more than the outlines and to indicate fundamentals: we must be quite sure of the basis and the main tendency of life if we would undertake the construction of systems; and yet it is just these things which are to-day the subject of agitation and conflict. Not for a moment do we doubt the imperfection of our own attempt; we can but hope that others will take up and pursue the matter further.

      Notwithstanding these limitations and this trouble, an urgent inner necessity compels us to recognise that there can be no enduring life of genuine culture unless humanity is inwardly united by common aims. More and more clearly this main question is seen to be involved in all the particular questions of the time; more and more does it become evident to us that our achievement in individual matters can be but insignificant, if life as a whole is in a state of stagnation and exhaustion. Though some who may already have taken up a definite course, or who in their attention to work in some special sphere have lost all sense for the whole, may refuse to consider the matter, yet wherever life is still flowing, and where fresh impulse resists the tendency to division which deprives it of all soul, to deal with the problem will be felt to be a necessity. Above all, therefore, we trust in the young, who, among all cultured nations, are striving for a deeper and nobler life. The more successful this striving, the sooner shall we advance from a state of confusion to one of order and clearness, from a realm of illusions to the kingdom of truth, and in face of the chaotic whirl of appearances we shall attain stability within ourselves.

      RUDOLF EUCKEN

      Jena, Christmas 1906

      I

      INTRODUCTORY

      THE PHILOSOPHIES OF LIFE IN THE PRESENT DAY

      

      PRELIMINARY REMARKS

      He who strives after a new philosophy of life confesses himself thereby to be of the conviction that the philosophies of the present no longer satisfy mankind; and so we must begin by giving reasons for sharing this conviction. In doing this we hope to be able to take a positive survey of the present situation as a whole, and also to gain a firm starting-point for the course in which the new is to be sought, and not simply to remain fixed in a mere negative attitude. A precise statement of the question is the first condition for a correct answer; to satisfy this requirement is the chief concern of the first part of our treatise.

      Philosophies of life, representations of human life as a whole, surround us to-day in abundance and court our adherence. The fusion of rich historical development with active reflection gives occasion to the most diverse combinations and makes it easy for the individual to project a representation corresponding to his circumstances and his mood. Thus, to-day, the philosophies of life of individuals whirl together in chaotic confusion, gain and lose the passing favour, displace one another, and themselves change kaleidoscopically. It is not the concern of philosophy to occupy itself more closely with opinions so accidental and so fleeting.

      There are, however, philosophies of life of another kind, conceptions of life, which unite and dominate large numbers of people, hold up a common ideal for their activity, and constitute a power in the life of universal history. These philosophies of life are rooted in particular concrete forms of life, in actual combinations of working and striving, which with dominating power surround the individual and point out his course. With such ascendancy they may seem to him to be unassailable and a matter of natural necessity; in reality they are a product of the industry of universal history, and from this point of view appear merely as attempts to comprehend the boundless stream of life and to win a character for our otherwise indefinite existence. For at first we stand defenceless and helpless in face of the wealth of impressions and suggestions which throng upon us and draw us in opposite directions. Only in one way are we able to prevail: life must concentrate and acquire a controlling centre within itself, and from that begin a process of counteraction. We lack distinction of centre and environment; we need an inner aspiration, an aspiration which seeks to draw the whole of existence to itself and to mould it in its own particular way. This, however, is impossible, unless at the same time a philosophy of life, a profession of faith as to the nature of the whole, a justification of our undertaking, is evolved. A philosophy of life established in this manner will be incomparably more powerful, and fuller in content, than the mere foam on the surface of time.

      Nevertheless, with all its advantages, such a philosophy of life, like the corresponding system of life itself, is not ultimate truth: it