begin their investigation with a consideration of matter, and proceed by slow degrees to attempt to explain the reality at the basis of it.  Some never get further, and dispense with the question of human life and thought as mere aspects or manifestations of the material world.  But the problem of life is for Eucken the one problem—­he seeks to find the reality beneath the superficialities of human existence, and he has little to say concerning the world of matter.  And, after all, it is the problem of life that urgently calls for solution, for upon the solution that is accepted, the life of the individual is to a large extent based.  It is, of course, very interesting to meditate and speculate upon the material world, its origin and evolution, but the question is very largely one of mere theoretical interest—­a kind of game or puzzle for studious minds.  It is the question of life itself that is ultimately of practical interest to every human soul.  And this is the problem that Eucken would solve.  Hence those who expect to find a closely reasoned philosophy on matter and its manifestations must look elsewhere, for Eucken has little for them.  Eucken’s philosophy is a philosophy of life, and he only touches incidentally those aspects of philosophy that are not immediately concerned with his special problem.  He refuses to be allured from the main problem by subsidiary investigations, and perhaps rightly so, for one problem of such magnitude would seem to be enough for one human mind to attempt.  Eucken is a philosopher who lays foundations and deals with broad outlines and principles; it must be left to his many disciples to fill in any gaps that exist on this account, by attempting to solve the subsidiary problems with which Eucken cannot for the present concern himself.

If Eucken’s problem differs fundamentally from that of most other philosophers, perhaps the purpose of his investigations is still a more striking characteristic.  He is anxious to solve the riddle of the universe in order that there may be drawn from the solution an inspiration which shall help the human race to concentrate its energies upon the highest ideals of life.  The desire to find a meaning which will explain, and at the same time infuse zest and gladness into every department of life has become a passion with him, and in finding that meaning, his great endeavour is to prove the truth of human freedom and personality.  He wishes to solve the riddle in order that man may become a better man, the world a better world.  His aim is definitely an ethical aim, and his purpose a practical one of the noblest order, and not one of mere intellectual interest.

There is much, too, that is original in his methods—­this will become evident in the chapters that follow.  He begins with an inquiry into the solutions that have been offered.  After careful investigation he finds they all fail to satisfy the conditions which a solution should satisfy.  His discussions of these theories are most illuminating, and those who do not agree with his conclusions cannot fail to admire his masterly treatment.