qualities and of finding their essence in what they _were_ and not in
what they _are_ and _ought to be_. Even history is brought back to its
origin from savagery; and its explanation is sought in its _beginnings_
and not in its _ends_; the aspirations of the soul are supposed to be
explained in their totality when biological and psychological names are
given them; enthusiasm and conviction, which leave the level of the
daily rut and the conventionalities of society, are branded as signs of
shallowness and even of insanity. We are in the midst of plenty, and
feed on husks. The situation will not be altered until we turn from
intellect to intuition--which is no other than a turn from the mere way
in which things are put together to what the things essentially are and
ought to be in their meaning and value. When this happens, a new meaning
will be given to history, and the events of the day will be illumined
and valued in the light of the standard of spiritual ideals. Can we then
doubt that there works in history a Divine element which is
over-historical, and which alone gives their meanings and values to the
events of history itself?


* * * * *


CHAPTER V [p.87]

RELIGION AND PSYCHOLOGY


It has been noticed in the two previous chapters how Eucken discovered
the presence of a mental or spiritual life in the very act of knowing
any object in the physical world. And the presence of such a life