nowledge of all existence. This truth was elucidated later by
Kant in a manner which the world can probably never get rid of.
Therefore, if so much happens in the mind in connection with the
knowledge and interpretation of the world, our view of the world _after_
this happens in the mind is entirely different from the view which
exists _before_ it happens. Thought stands over against the sensuous
object, transforms the object into a logical construction of meaning.
When one becomes aware of this, not only do the objects themselves
become most problematic [p.66] in their relation to consciousness, but
the very tools with which the scientist works--_e.g._ space and
time--become so puzzling that only by a return to a metaphysic do they
become partially explainable. And thus we are landed in a region of
idealism in the very midst of the work of natural science. Naturalism
has arisen only because the subject was forgotten in the enchantment of
the object. The attention has been turned so long on the object that the
nature and the results of the attention itself are quite left out of
account. We can all believe in what naturalism has to say concerning
organic and inorganic objects; but it has not said enough when it leaves
the power that knows the meaning of what it says out of account.

The conclusion Eucken arrives at is, then, that we must ascribe reality
to the quality that knows and interprets as well as to the thing that is
known. He ascribes reality to the physical world, but this is not the
whole of reality. This cannot be so, simply because we could not know
that the physical world was real had it not been that there was
implanted in us a mental organisation to know all this. The other
reality is that of consciousness and the meanings it formulates. Thus
natural science itself announces the presence of _more_ than sensuous
nature. This _more_ which knows the external world is the _more_ which
has constructed civilisation, culture, and [p.67] religion. This _more_
has formed an independent inner life over against the natural world. Had
it not been for this power of the _more_ to construct its inner world,
Life would have been no more than the life of sensuous nature--shifting
from point to point, and entirely at the mercy of a physical
environment. But the progress of mankind shows everywhere the growth of
a life higher in nature than that of physical or animal existence. Some
kind of total-life has been formed in whic