ny detail, but he is
very certain that it comes through action and fight for the highest.

It is perhaps largely due to his activistic standpoint that Eucken does
not deal with _prayer_. In the _Truth of Religion_, which deals very
fully with most aspects of religion, and purports to be a complete
discussion of religion, no treatment of prayer is given. He speaks of
the developing personality as drawing upon the resources of the
Universal Spiritual Life, but this appears to be in action, and not in
prayer or communion.

He is ever suspicious of intellectual contemplation, and this leads him
to attribute less importance than perhaps he should to _mysticism_, to
prayer, adoration, and worship. He admits that mysticism contains a
truth that is vital to religion, but complains that it becomes for many
the whole of religion. Its proper function is to liberate the human mind
from the narrowly human, and to emphasise a total-life, the great Whole.
It fails, however, "because it turns this necessary portion of religion
into the sole content. To it, religion is nothing other than an
absorption into the infinite and eternal Being--an extinguishing of all
particularity, and the gaining of a complete calm through the suspension
of all the wear and tear of life."

Eucken's discussion of _faith and doubt_ is very illuminating. He
protests against the conception of faith which concerns itself merely
with the intellectual acceptance of this or that doctrine. This narrows
and weakens its power, confining it to one department of life; whereas
faith is concerned with the whole of life.

Faith is for Eucken "a conviction of an axiomatic character, which
refuses to be analysed into reasons, and which, indeed, precedes all
reasons ... the recognition of the inner presence of an infinite
energy."

If faith concerns itself with, and proceeds from the whole of life, it
will then take account of the work of thought, and will not set itself
in opposition to reason. But it will lead where reason fails. It is not
limited by intellectual limitations, though it does not underrate or
neglect the achievements of the intellect. Faith enables life to
"maintain itself against a hostile or indifferent world; ... it holds
itself fast to invisible facts against the hard opposition of visible
existence."

The vital importance of such faith to religion is clearly evident; and
bound up with this is the significance of doubt. Doubt, too, becomes
now, not