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The Project Gutenberg EBook of An Interpretation of Rudolf Eucken's Philosophy, by W. Tudor Jones This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.net Title: An Interpretation of Rudolf Eucken's Philosophy Author: W. Tudor Jones Release Date: October 9, 2005 [EBook #16835] Language: English Character set encoding: ASCII *** START OF THIS PROJECT GUTENBERG EBOOK RUDOLF EUCKEN'S PHILOSOPHY *** Produced by Marc D'Hooghe. AN INTERPRETATION OF RUDOLF EUCKEN'S PHILOSOPHY By W. TUDOR JONES, Ph.D. (Jena) LONDON 1912 * * * * * [Greek: Hara ohyn, hadelphoi, hopheiletai hesmen, ou te sarki tou kata sarka zen, ei gar kata sarka zete meggete hapothneskein, ehi de pneumati tas praxeis tou somatos thanatoute zesesthe. hosoi gar pneumati theou hagontai, outoi uioi theou ehisin.]--St. Paul (Romans, viii. 12-14). * * * * * PREFACE [p.7] The personality and works of Professor Rudolf Eucken are at the present day exercising such a deep influence the world over that a volume by one of his old pupils, which attempts to interpret his teaching, should prove of assistance. It is hoped that the essentials of Eucken's teaching are presented in this book, in a form which is as simple as the subject-matter allows, and which will not necessitate the reader unlearning anything when he comes to the author's most important works. The whole of the work is expository; and an attempt has been made in the foot-notes to point out aspects similar to those of Eucken's in English and German Philosophy. It is encouraging to find at the present day so much interest in religious idealism, and it is proved by Eucken beyond the possibility of doubt that without some form of such idealism no individual or nation can realise its deepest potencies. But with the presence of such idealism as a conviction in the mind and life, history teaches us that the seemingly impossible [p.8] is partially realised, and that a new depth of life is reached. All this does not mean that the individual is to slacken his interests or to lose his affection for the material aspects of life; but it does mean that the things which appertain
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