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As an example of this belief, read the manifesto of Professor Eucken, who represents such a large section of German opinion, and note the absolute sincerity of its tone as well as its simplicity. Wars and Capitalism, by P. Kropotkin. See Nash's Magazine for October, 1914, article by "Diplomatist." Ibid.
At present men are beginning to see this mistake, and we are witnessing to-day the phenomenon of the indissoluble connection of language and history with philosophy. Eucken learnt this truth in Berlin at a very early age, and his life and teaching ever since have been a further development of it.
Eucken shows in general extreme reluctance to make a historical event a foundation of belief, and this no doubt accounts to some extent for his attitude with regard to miracles. He points out that "the founders of religion have themselves protested against a craving after sensuous signs," and that this protest "is no other than the sign of spiritual power and of a Divine message and greatness."
Eucken is never more brilliant than he is in the examination he makes of the historical forms of religion, for the purpose of formulating the Absolute and final form; some account of this must be given in the next chapter.
It has already been stated that Eucken insists that no close determination, in an intellectual form, should be given to this conception and experience of God. On such levels it becomes obvious and indispensable. Man may be clearly conscious of the symbolism of the idea, and yet, at the same time, grasp in it an incontestable intrinsic truth which he knows to be far above all mere anthropomorphism.
Eucken attributes the movements in the first instance to the receding into the background of the idea of an overworld which gave meaning and value to life. When doubt was thrown upon religion and idealism, when confidence in another world was shaken, man lost to an extent his moral support. Where could he turn now for a firm basis to life?
The historical basis is, of course, useful as bringing out into clear relief the personality of Jesus, and the other great spiritual personalities associated in His work, and Eucken lays stress upon the use that history can be to Christianity in giving records of the experiences of great spiritual personalities in all ages, but it is important that the history is here a means to an end, and not an end in itself, and that the importance lies in the spiritual experience and not in the historical facts.
He has drunk so deeply of the experiences of Plato and Plotinus, of the great Christian mystics and moralists of the centuries, that he sees the value of every soul that comes to him for help. It is far from Eucken's wish for these matters to be published. And the present writer will only state the fact that nobody, however ignorant and obscure, has failed in Eucken to find a father and guide.
"The Annihilation of England's World Power," Essays by twenty-three different authors, including Professors Haeckel, Eucken and Lamprecht; State Secretary Dr. Dernburg; Dr. Sven Hedin, etc. "German Misery in London," by Carl Peters. "Starvation, England's Latest Ally," by Friedrich Simon. "England and the War," by Professor Lujo Brentano. "Against France and Albion," by A. Fendrich.
As Eucken says: "To place a miracle in that one situation would mean an overthrow of the total order of Nature, as this order has been set forth through the fundamental work of modern investigation and through an incalculable fulness of experiences. What would justify such a breach with the total mode of reality ought to appear to us with overwhelming, indisputable clearness.
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