The theories, too, can only be made really plausible by idealising man to an unwarrantable extent.  The socialist assumes that a change of material surroundings will be immediately followed by a change in the character of man, and that men will work happily together for the sake of the community.  The individualist asks us to believe that man is naturally noble and highminded, and cares only for the higher and better things.  But experience, says Eucken, does not justify us in placing so much faith in humanity.  “Do we not see the great masses of our population possessed by a passion that sweeps all before it, a reckless spirit of aggressiveness, a disposition to lower all culture to the level of their interests and comprehension—­evincing the while a defiant self-assertion?  And on the side of individualism, what do we see?  Paltry meanness in abundance, embroidered selfishness, idle self-absorption, the craving to be conspicuous at all costs, repulsive hypocrisy, lack of courage despite all boastful talk, a lukewarm attitude towards all spiritual tasks, but the busiest industry when personal advantage is concerned.”

The theories of socialism and individualism can never be adequate explanations of the great problem of life, for life cannot have a real meaning if man cannot strive towards some lofty aim far higher than himself, and such a goal the two humanistic theories do not provide for him.

Religion, Idealism, Naturalism, Socialism, Individualism, while calling attention to important facts in life, all fail in themselves to form adequate theories to explain life.  We have given the main outlines of Eucken’s arguments, but such a brief summary cannot do justice to his excellent evaluations of these theories—­these the reader may find in his own works.

CHAPTER III

ANOTHER SEARCH FOR TRUTH

The result of the inquiry into the solutions of the problem offered in the past is to show that they are all inadequate to explain and to give an ideal to the whole of life.  Perplexed as to the truth of the existence of a higher world, man looked to the natural world for a firm basis to life.  Here he failed to find rest—­rather, indeed, he found less security than he had previously felt, for did not naturalism make of him a mere unconscious mechanism, and deny the very existence of his soul?  Then he turned to humanity, and the opposing tendencies of socialism and individualism came into evidence.  Each hindered the other, each shook his traditional beliefs, and each failed to give him a satisfactory goal for life.  Socialism concerned itself with external social relations, but it gave life no soul.  Then individualism confined man to his own resources, and there resulted an inner hollowness which became painfully evident.  Socialism and individualism fail to provide a sure footing.  Instead of finding certainty, man has fallen into a still deeper state of perplexity.