the new edition (1912) of _Hauptprobleme der Religionsphilosophie der
Gegenwart_, especially in the chapter on the "Philosophy of Religion and
the Psychology of Religion."[32]

The root of the matter here seems to be the ready acknowledgment of the
content of [p.101] spiritual life as well as of the fact that it
possesses a higher grade of existence than anything in the world without
or even within the psychic life. This is granting the manifestation of
spiritual life a foundation deeper than nature, culture, civilisation,
and even morality; for it is the norms of the over-world uniting with
the spiritual nature of man which have brought forth all these. This
willing acknowledgment becomes ever necessary, because something of _two
worlds_ is now present in the life of the man. On the one hand, the
natural world, with its material elements and its instincts and
impulses, is present in the soul. But, on the other hand, all these
cannot be torn away from the life. They constitute a great deal of the
vitality and the pleasure which are the legitimate possessions of man.
How cold and soulless would life be without these! But the danger arises
when there is not present a Standard sufficiently high and powerful to
govern these, and to make them serve the higher interests of the soul.
In other words, they must be melted in the contents and values of the
over-individual ideals; they must be sanctified to subserve the higher,
absolute ends and demands of the spirit. What can we say, then, of Life
when the natural assists the spiritual and when the individual passes
out to the realm of the over-individual save that a real point of
departure into _a new kind of world_ has actually taken [p.102] place?
Even this interpretation is insufficient to explain what happens,
although it happens within ourselves; far less, as we have seen, will
any other interpretation which explains life in lowest terms suffice.
We are then, says Eucken, driven to the conclusion that such a state is