ness is reached--a world which will have an
existence of its own within the soul, and which will become the standard
by which to measure the values of all the things which present
themselves.

It is this superiority of the spiritual life which constitutes the
essential factor in the evolution of the individual's personality as
well as in civilisation, culture, morality, and all the rich inheritance
of the race. Such an inheritance can be developed farther by the [p.238]
full consciousness of the spiritual life and by the exercising of it
from its very foundation.

In _The Problem of Human Life_ Eucken sees in the message of every one
of the great thinkers of the ages, however much he may differ from them,
the vindication of a life higher than that of sense or even of
in-intellectualism. In one form or another, they all present some world
of values which is born and nurtured within the mind and soul. All these
thinkers stand for something which is great and good. Eucken attempts to
discover this core in their teaching; and in the midst of all the
differences some spiritual truth and value make their appearance. This
volume has undergone many changes, and is now in its ninth edition.

In _The Main Currents of Modern Thought_ Eucken deals, in the first part
of the book, with _the fundamental concept of spiritual life_ as this
reveals itself in the meanings of Subjective--Objective,
Theoretical--Practical, Idealism--Realism. The middle portion of the
book deals with the _Problem of Knowledge_ as this is shown in Thought
and Experience (Metaphysics), Mechanical--Organic (Teleology), and Law.
The third portion of the volume deals with the _Problems of Human Life_
as these are presented in Civilisation and Culture, History, Society and
the Individual, Morality and Art, Personality and Character, and the
Freedom of the Will. The final portion deals [p.239] with _Ultimate
Problems_; and the two chapters on the Value of Life and the Religious
Problem bring out the deeper meaning of spiritual life.

This volume has undergone many changes. When it appeared in 1878 it was
little more than a history of the concepts we have already referred
to.[87] But at the present time it deals with the history of the
concepts, a criticism of these, and finally the presentation of the
author's own thesis regarding the reality of an independent spiritual
life.

In _Life's Basis and Life's Ideal_ he analyses the various systems of
thought which