have been presented to the world. He finds many of these
deficient; but although something that is contained in them has to pass
away, they possess some spiritual element which requires preservation,
and which is valid for all time. None of these systems is final; they
have to preserve what is spiritual within them, and also merge it in
some newer revelation gained for mankind. Every system of the universe
and of life has to move; it has perpetually to drop something of its
accidentals, and continually strengthen and increase its essentials.
Everywhere emphasis is laid on the fact that the spiritual element
[p.240] must be preserved and increased at whatever cost, for it is an
element of the highest value for the world, and constitutes the energy
of the world's upward march.

In the _Einheit des Geisteslebens_, as well as in the _Prolegomena_ to
this, the necessity of a spiritual conception of knowledge comes to the
foreground. All systems of Naturalism lack enough spiritual life within
themselves to meet the deepest needs of the race. Man is _more_ than all
such systems. Even on the grounds of the Theory of Knowledge itself man
can be proved to be _more_. Eucken deals in these two books with the
content of consciousness: that content reveals what is a Whole or
Totality, what is beyond sense, what includes within itself the isolated
impressions of the senses or of the understanding, and what is therefore
_spiritual_ in its nature.

In the _Kampf um einen geistigen Lebensinhalt_--a book of the greatest
value--we find Eucken at his best. His attempt here is to deal with the
struggle for the spiritual life and the certainty of its possession. He
shows how man has emerged out of Nature, and how he has moved in the
direction of gaining an inner world during the long course of
civilisation, culture, morality, and religion. Through titanic struggles
this inner world becomes man's possession, and constitutes the true
value and significance of his life. Man now realises that it is this
world of spirit and values [p.241] which constitutes the only really
true world. Issuing out of this possession of the ever richer contents
of this inward, spiritual world, the personality constantly becomes
something quite other than it was, and its possession adds to the
inheritance of the spiritual ideals of the world. At this source man is
in possession of a power of a new kind of creativeness in any field of
knowledge or life he may be obli