Life's Basis and Life's Ideal: The Fundamentals of a New Philosophy of LifeEucken, Rudolf
Philosophy
Life's Basis and Life's Ideal: The Fundamentals of a New Philosophy of Life
Eucken, Rudolf
Life; Ontology
deprived of it. As the individual has grown strong only as the
representative and champion of a culture that is spiritual, as opposed
to one that is merely human, so at the same time that spiritual culture
asserts itself and criticises all which limits man to his own sphere.
After having attained a greater comprehensiveness, a pure
self-existence, and other standards toilsomely enough, a narrowly social
culture must be absolutely intolerable to us.
This assertion is valid especially in regard to the social culture of
the present. That culture, as we saw, makes significant and justifiable
demands which have arisen from historical conditions; but its right
gives place to error, if these demands are made the central point of
life as a whole, and everything else subordinated to them. The
unsatisfactoriness of this system of culture and the impossibility of
achieving its aims would be still more manifest if it did not constantly
supplement its own results out of the other organisations of life, and
did not boldly and unjustifiably idealise the man of experience.
This social culture may be shortly described in some of its tendencies:
(1) Work for society was the compelling motive in the shaping of this
life of social utility. Some such social principle may suffice for the
distribution of goods; it never suffices for their original production.
We saw how spiritual experience can arise only from the compulsion of an
inner self-preservation, in which man does not think in the least of
the effects on others, but of himself and the object. Only that effort
which has sprung up without regard to its mere utility has been able to
achieve great things. If, therefore, merely social culture rigidly binds
up vital energy with the direction of all thoughts on the effect, in the
long run it must seriously degrade life. Can we deny that in the chief
departments of the spiritual life the present already clearly shows
tendencies to such a degradation? And can this be otherwise when we only
more widely diffuse the inherited possession, but are unable to increase
it through our own activity?
Public-domain text, read in full here on John Shaqi.
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