rther than all the neo-Kantians. We have already noticed how he
gives judgments of value and spiritual norms a _cosmic_ significance. He
finds that when these norms and values have awakened with great
clearness within man's spirit they inevitably lead to the conception of
the Godhead. And it is in this work that Eucken's Metaphysic of Life
becomes a _religious metaphysic_. As values and norms mean so much when
a reality is granted them by the truest of the neo-Kantians, they come
to mean infinitely more when they are acknowledged as somehow
constituting the foundation and the acme of all existence. Eucken's main
desire is to establish such norms and values beyond the possibility of
dispute and beyond the constant changes of Life-systems. They mean for
him what is present within their spiritual content as a realisation as
well as the _More_ to which they still point. His teaching is not
contradicted by anything in the neo-Kantian movement;[p.218] he accepts
its transcendental reality and lifts it out of the realm of
individuality and of history into a cosmic realm. After having followed
the implications of the neo-Kantian movement so far, he feels compelled
to take the next step. For unless that next step is taken, some of the
deepest potencies of human nature fail to come to flower and fruit. When
the step is taken, they do blossom and bear fruit. Is not this a
sufficient justification for taking the "next step"? It is; for man
cannot allow any potency of his being to remain dormant without
suffering a loss; and on this highest level of all the loss must be
incalculable. "Thou hast created us for Thyself, and our heart will
never find its rest until it rests on Thee." That confession of
Augustine is Eucken's confession also; and it is the implication which
such a confession contains that constitutes the significance of his
message to the world. He is in the line not only of the philosophers but
of the prophets and the mystics. The ladder of knowledge reaches, like
Jacob's ladder, up to heaven itself--to that pure atmosphere where
knowledge, merged in a deeper reality, becomes something so different
from what it was before. An eternal blessedness has now become the
possession of man.

Eucken has a great deal to say regarding the _Historical_ Life-systems
of the present day. [p.219] He is aware that the neglect by German
thinkers of the fundamental importance of Hegel's teaching on this
question has meant a heavy loss. Th