The relation of philosophy to life as Professor Eucken conceives it may justify him in treating primarily of what may be called in a special sense the problems of life. The difficulty of the problems of the theory of knowledge no one will deny, though many are impatient of considerations of them. In any general appeal such as we have to do with in this work it is almost impossible to deal seriously with them. Still the problems of the theory of knowledge force themselves upon us, and will not be thrust on one side. The late Professor James did his best to leave us in no doubt as to his position in this matter: we have more than a glimpse of the attitudes of M. Bergson and Professor Eucken. We await, however, as likely to aid us in a fuller understanding and estimate of the philosophy, the volume the author has promised us on the theory of knowledge. Whatever the points of similarity may be in the views of those mentioned, we cannot fail to note the differences--to some of these in the case of Pragmatism the author has himself called our attention; further, we cannot mistake the dominant Idealism of the philosophy of life here presented to us. One word must be said as to the author's attitude towards Mysticism; an attitude that has not always been understood. The Mysticism he opposes is of the type that is virtually the negation of the Activism which is to him fundamental. But when that is recognised, the careful reader cannot fail to see that, ultimately, the philosophy is essentially mystical. As I understand it, the suggestion that our author's philosophy would form a rallying-point for Idealists of various kinds is a tribute to its unity and comprehensiveness, of which there can be no doubt. Roughly, we may take up one of two attitudes to the work of a philosopher. We may accept his general point of view, his main principles, in a word his "system," however tentative, and modify it in detail. On the other hand we may reject his main position, and yet find much to accept in his working out of various aspects of detail, and we may incorporate this in some other general system. It is not for me to state here the attitude I take towards, or the difficulties I feel in, the philosophy; I think that there will be few who will not gain much from the inspiration and originality which are shown by the author. For his own philosophy of life he seeks no other treatment than that which he has meted to others: a sincere endeavour to understand its basis and its ideal. His hope is that however much its limitations may be pointed out, the truth in it may be acknowledged and appropriated, if possible in a higher view. The acquisition of a higher view would cause no one more real joy than Professor Eucken.