In _Erkennen und Leben_ Eucken shows the need of clearness in regard to the concept of the spiritual life. This work is an introduction to his forthcoming work--_The Theory of Knowledge_. He shows that the Problem of Knowledge can only be answered through a further clarification of the Problem of Life. It is, therefore, necessary to show what such a Life is and how it may be lived, and, finally, how it makes Knowledge possible. This is the only way by which the final convictions of Life are able to possess greater depth and duration. Knowledge is possible only in so far as man participates in a self-subsistent life. Without such a self-subsistent life many intellectual achievements are possible, but they do not deserve the name of Knowledge. Such a self-subsistent life must be operative in the foundation of our nature, but it must constantly receive its material from the most [p.243] important meanings and values of the world. The self-subsistent life dare not feed on the mere analysis of consciousness or on the material which it already possesses. History shows how a self-subsistent life is not created through the mere succession of events, but is always found as a life which is superior to the perpetual changes of Time. Consequently, every real Knowledge has something _sub specie aeternitatis_ as its essence, and this differentiates it from all mere relativism. The movement of History culminates alternately in _Concentration_ on the one hand, and in _Expansion_ on the other: _Positive_ and _Critical_ epochs alternate. Both aspects are necessary for the growth of life. In modern times the growth of the Expansion-side of life has destroyed in a large measure the equilibrium of life; and the task to-day is to construct a new Concentration-side. Such a new Concentration is possible: the experience of History testifies to its presence in several epochs; and there is a deep longing for it in many quarters to-day. In order to attain to such a Concentration the "dead-level" life of the present must be overcome, and a turn must take place towards a new Metaphysic of Life. Such is the problem to-day, and no complete answer is to be found in the past systems of Metaphysics. "The possibilities of Life and [p.244] of Knowledge are in no way exhausted, but it is only through our own courage and actions that the possibilities can become actualities" (_Erkennen und Leben_, p. 161). The various systems of Thought need a synthesis which will include them all. It is difficult to-day to obtain a theory of life which does not leave out of account some essential elements. Is there a possibility of discovering such a synthesis? I believe that Eucken's works answer this question. But we wait eagerly for the appearance of his greatest work, and I think that, when it appears, he will more than ever deserve Windelband's designation of him as "the creator of a new Metaphysic." * * * * * APPENDIX [p.245]