ged to work. Nothing blossoms or bears
fruit without the presence and the power of spiritual life in the
deepest inwardness of the soul.

In _The Truth of Religion_ Eucken roams in a vast territory. All the
oppositions of the ages to religion are brought on the stage, and are
made to reveal their best and their worst. He shows how every system of
thought, devoid of the experience and activity of the deepest soul,
fails to engender religion. He shows over against all this the
intellectual warrant for religion, and passes from this to the personal
search by the soul for what is warranted by the intellect and by the
deepest needs of one's own being. This has been the meaning of the
religions of the world, and this meaning finds its culmination in
Christianity.

Eucken's smaller books, such as _The Life of the Spirit, Christianity
and the New Idealism, Koennen wir noch Christen sein?_, and _The Meaning
and Value of Life_, present certain aspects of the larger volumes in a
simpler form.

Eucken is at present engaged upon the [p.242] completion of a work of
great importance dealing with _The Theory of Knowledge_. His system has
been stated to be in need of this important corner-stone, and he has
hastened to meet the demand. The book will deal with the "grounds" of
the life of the spirit in an even more fundamental manner than any of
his books. A preparatory work, small in bulk--_Erkennen und Leben_--has
just appeared in German, and will be issued in English in the spring of
1913.

In _Erkennen und Leben_ Eucken shows the need of clearness in regard to
the concept of the spiritual life. This work is an introduction to his
forthcoming work--_The Theory of Knowledge_. He shows that the Problem
of Knowledge can only be answered through a further clarification of the
Problem of Life. It is, therefore, necessary to show what such a Life is
and how it may be lived, and, finally, how it makes Knowledge possible.
This is the only way by which the final convictions of Life are able to
possess greater depth and duration.

Knowledge is possible only in so far as man participates in a
self-subsistent life. Without such a self-subsistent life many
intellectual achievements are possible, but they do not deserve the name
of Knowledge.

Such a self-subsistent life must be operative in the foundation of our
nature, but it must constantly receive its material from the most
[p.243] important meanings and values of the world. The self-sub