When the _neo-Kantian_ movement is examined, we find that its long and honourable history presents us with gains which cannot be measured. But we have already noticed that in so far as this movement has specialised within the domain of the connections of mind and body, and has attempted to reduce psychology to the limits of the relations between the two, it is largely outside the _inner_ meaning and value of the life of consciousness. [p.216] Its work has proved useful in many important respects. It has made man realise that the connection of body and mind is not so simple a matter as materialistic naturalism would lead us to suppose; and it has shown, on the whole, the impossibility of reducing consciousness to mechanical elements. Even in the various forms of psycho-physical parallelism the factor of mind and meaning stands apart in its origin from the factors of bodily movement. But neo-Kantianism has developed on higher lines than those of physiological psychology. It has dealt with the presence of an inner world of thought--a world of values and judgments of values, of norms, imperatives, and ideals--realities which are not presented in any scheme of natural science. It is impossible to read such a great book as the late Professor Otto Liebmann's _Analysis der Wirklichkeit_[77] without discovering this truth. In this great work, as well as in his _Gedanken und Thatsachen_, Liebmann shows how man is more than a natural product. [p.217] "Natural science," he tells us, "is a very useful, and, indeed, an indispensable handmaid to philosophy, but it is in no manner the first, the deepest, the most original basis of philosophy."[78] Liebmann's successors, especially Windelband, Rickert, Muensterberg, Adickes, and Vaihinger, work on similar lines. And there is a great deal in Eucken's teaching which tends in the same direction. But he goes a step further than all the neo-Kantians. We have already noticed how he gives judgments of value and spiritual norms a _cosmic_ significance. He finds that when these norms and values have awakened with great clearness within man's spirit they inevitably lead to the conception of the Godhead. And it is in this work that Eucken's Metaphysic of Life becomes a _religious metaphysic_. As values and norms mean so much when a reality is granted them by the truest of the neo-Kantians, they come to mean infinitely more when they are acknowledged as somehow constituting the foundation and the acme of all existence. Eucken's main desire is to establish such norms and values beyond the possibility of dispute and beyond the constant changes of Life-systems. They mean for him what is present within their spiritual content as a realisation as well as the _More_ to which they still point. His teaching is not contradicted by anything in the neo-Kantian movement;[p.218] he accepts its transcendental reality and lifts it out of the realm of individuality and of history into a cosmic realm. After having followed