ontological problems.
Philosophers have often introduced their work in this way, and it has
been customary to expect an introduction of the kind. To do so, however,
would be quite out of keeping with Eucken's activistic position, as it
would necessarily involve much intellectual speculation, and he does not
believe that the problem of life can be solved by such speculation. It
is unfortunate that he has so little to say concerning the world of
matter. Beyond insisting upon the superiority of the spiritual life,
which he calls the "substantial," over matter, which he calls the merely
"existential," he tells us very little about the material world. Rightly
or wrongly, thinkers are deeply interested in the merely existential, in
the periphery of life, in the material world, but for the solution of
this problem Eucken contributes little or nothing. His sole concern is
the spiritual world, and although we should like an elaboration of his
views on the mere periphery of life, we must not let the fact that he
does not give it, lead us to undervalue his real contributions. Another
serious incompleteness lies in the fact that he pays little attention to
the psychological implications of his theories. Until he does this, his
philosophy cannot be regarded as complete. Eucken, however, would be the
last to claim that his solution is a finished or final one; he is
content if his work is a substantial contribution to the final solution.

Objection has been taken to the fact that he starts upon his task with a
definite bias in a certain direction. He candidly admits from the outset
that his aim is to find a meaning for life, and in doing this he of
course tacitly assumes that life has a deep and profound meaning. Strict
scientists aver that the investigator must set out without prejudice, to
examine the phenomena he observes; and Eucken's initial bias may form a
fatal stumbling-block to the acceptance of his philosophy by these, or
indeed, by any who are not disposed to accept this fundamental position.
If we deny that life has a meaning, then Eucken has little for us; but
if we are merely doubtful on the matter, the reading of Eucken will
probably bring conviction.

Many critics point to the far-reaching assumptions he makes. He assumes
as axiomatic certainties and insoluble mysteries the existence of the
spiritual life in man, the union of the human and divine, and the
freedom of the spiritual personalities, though in a sense depend