themselves against the higher aspects of philosophy and religion. The most important question has not been asked: What is the relation and value of all results in connection with the deepest potency and necessity of man's spirit? Are these results capable of enriching that spirit of man when he becomes conscious of them? These are the questions which Eucken continually asks and answers in his great works; and it is this fact which makes his teaching so valuable and superior to all the Life-systems of our day. It is difficult to think of any aspect of experience which Eucken has left out of account. He has not, indeed, interpreted [p.208] in detail all the Life-systems in vogue, and no human being is capable of achieving such a task; but he has clearly perceived the flaws which lie in them all. And this discovery of his has revealed a flaw common to them all. That flaw consists in ignoring the presence of a spiritual life as the great workshop where every form of reality finds its truest meaning. This flaw is so serious in that several Life-systems have thus over-estimated the importance of their results by neglecting to take into account the potentialities and necessities of man's spirit. Let us, then, try to trace this defect in connection with some of the most important Life-systems in vogue to-day. When the various systems of _Idealism_ are estimated, they seem to present aspects of reality with vast portions of human potencies and experiences left out of account. _Absolute Idealism_ is based upon the demands and implications of logic. Its doctrines would have taken a very different colouring had it considered that the necessities of Logic have to be adjusted to the necessities of Life. Such systems are of little value to the soul, because the needs of the soul were not taken into account when they were formulated. This fact was the main cause of the late Professor James's rebellion against all forms of Absolute Idealism. He felt that they bore no relationship to human life and its needs, and consequently could not exercise any important [p.209] influence on life; they could not move the will, for no possibility of reaching the Absolute was offered to man. All the conclusions were in the realm of an _intellectual universal_ and not in the realm of _spirit_. They must be unreal in the highest sense on account of this very failure. They have presented their half-gods as realities outside Nature, human nature, the pressing ideals of life, and even God Himself.