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As he said, in the preface to his second book, The Toiler, he endeavoured really to know the working people, and the only possible way to achieve this was to work beside them, eat their food, sleep in their beds, be amused with their amusements, think their thoughts, and feel their feeling. He was not a deep thinker. He had no faith in new theories. All his norms and criteria were conventional.
Doubtless this difference of attitude can be explained by the fact that religious norms are of very much greater importance for a nation than judicial regulations, which concern themselves only with the interests of the individual, and exercise but little influence upon the development of the national spirit.
If the aesthetic judgment is given autonomy, a sure foundation for aesthetic norms can be established, because then art will be judged with reference to a perfectly definite purpose.
Parrhasius, however, has such a determinative influence that he is called the law-giver of painting, because the types of gods and heroes which he created were followed and adopted by others as norms. Thus painting flourished from about the time of Philip to that of the successors of Alexander, but with great diversity of talent.
But the understanding, when dealing with the content of the union of individual potency and over-individual norms, is dealing with a content infinitely larger and more complex than itself; the material is too great and intricate for the understanding to handle; it is a fruitless attempt of the Part to monopolise the meaning and value of the Whole.
The norms here followed are not the canons of Greek art, but those established by the measurement of the largest numbers properly grouped by age, weight, height, etc. Young men are found to differ very widely.
We seem, rather, forced to ask ourselves how this broadening of the horizon affects the norms which have heretofore appealed to men as reasonable. To be sure, any evolutionist has, in the capacity of a moralist, the right to suggest a new norm. But, in that case, he must, like any other moralist, convince us that it is a reasonable one.
Dilthey gave the norms of History a transcendental objectivity and considered them sufficient for man. But Eucken, as already stated, while granting all this and even insisting upon it, finds that the norms of History do not include the whole that human nature needs.
The conclusions reached in these three books are the same they are an insistence on the need of spiritual life as a creative power in the utilisation of norms and ideals as well as in the creation of further norms and ideals.
Data bearing upon physique and physiognomy, details of anatomy and function, mind and behaviour will so be co-ordinated as no eugenist has hitherto succeeded in doing. Laws of endocrine inheritance will emerge that will bring the control of heredity within measurable distance. Standards and norms of a new kind would be obtained.
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