himself abreast of these results which are outside his own province.[4]
But he has been all along conscious of the limitations of these results
of natural science and psychology. The results fail to connote the
phenomena of consciousness and its meaning. While Eucken has accepted
these results, I have not seen any evidence that any of his conceptions
concerning the main core of his teaching--the spiritual life--are
disproved by any of them. He shows us, as will be elucidated later, that
as sensations point in the direction of percepts, and percepts in the
direction of concepts, so concepts point in the direction of something
which is beyond themselves. And as the meaning of reality reveals itself
the more we pass along the mysterious transition from sensation to
concept, so a further meaning of reality is revealed when concepts
search for a depth beyond themselves. This is the clue to Eucken's
teaching in regard to spiritual life. It is a further development of the
nature of man--a development beyond the empirical and the mental. And
the object of the following chapters will be to show this from various
points of view.


* * * * *


CHAPTER II [p.26]

RELIGION AND EVOLUTION


Eucken accepts gladly the theory of descent in Darwinism, but insists
that the theory of selection must be clearly distinguished from it.
He agrees with Edward von Hartmann that the doctrine of selection is