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Updated: May 5, 2025
It may have been similar to, or even identical with, physical manifestations of life, but it is not so now. Eucken admits entirely this fact of the history of mind; but the meaning of mind is to be discovered not so much in its Whence as in its present potency and its Whither.
As Eucken puts it: "To these founders the new kingdom was no vague outline and no feeble hope, but all stood clear in front of them; the kingdom was so real to their souls and filled them so exclusively that the whole sensuous world was reduced by them to a semblance and a shadow if they could not otherwise gain a new value from a superior power.
In examining the various historical forms of religion, Eucken, as we should expect, is governed by the conclusions he has arrived at concerning the solution of the great problem of life, and especially of the place of religion in life.
It is here, in the "little nest" of Goethe and Schiller, that Eucken has remained in spite of "calls" to universities situated in larger towns and carrying with them larger salaries. It is fortunate for Jena that Eucken has thus decided. He, along with his late colleague Otto Liebmann, has kept up the philosophical tradition of Jena.
What has revealed the incompleteness of the humanistic position has been its constant tendency to decline into naturalism; a tendency markedly accelerated today. Hence, we find ourselves in a disintegrating and distracted epoch. In 1912 Rudolph Eucken wrote: "The moral solidarity of mankind is dissolved.
Henceforth he sees two worlds in opposition the world of the flesh on the one hand, the world of the spirit on the other, and he arrays himself on the side of the higher in opposition to the lower. When he does this the spiritual life in him makes the first substantial movement in its onward progress this movement Eucken calls the negative movement.
Further, the doctrine of the Trinity has mixed up a fundamental truth of religion with abstruse philosophical speculations, and this has provided a stumbling-block rather than a help. At the same time, Eucken lays the greatest stress on the personality of Jesus.
The first stage is merely a movement away from the world, but after a time, in the continuous process of negation, the negative movement attains a positive significance; when this stage is arrived at Eucken would apply the term conversion.
Savonarola appeared more than a hundred times after his death, but always to those whose hearts clung to him; and to fifteen nuns of the convent of St Lucia he gave the consecrated wafer through the opening in their grille." Eucken shows that an inability to accept the miraculous element in the Gospels need not prevent anyone from being the possessor of the Spiritual Substance.
From such considerations as these, Eucken comes to the conclusion that of the redemptive religions, which are themselves the highest type, Christianity is the highest and noblest form, hence his main criticism is concerned with the Christian religion. This does not mean that he finds neither value nor truth in any other form of religion.
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