are coming and going; but the onlooking subject of consciousness has simply to become aware of them, and has no right to say that they are better or more valuable than pain, or that the emotions of enjoyment or the ideas of wisdom or the impulses of virtue are, psychologically considered, more valuable than grief or vice or foolishness.  In the system of physical and psychical objects, there is thus no room for any possible value; and even in the thought and idea of value there is nothing but an indifferent mental state produced by certain brain excitement.  For as soon as we illuminate and shade and colour the world of the scientist in reference to man’s life and death, or to his happiness and pain, we have carelessly destroyed the pure system of science, and given up the presupposition of the strictly naturalistic work."[27] Wundt presents a standpoint not quite so pronounced, but which looks in the same direction.[28]

This fundamental difference has been recognised by Eucken, and forms an important contribution on his part towards elucidating [p.95] the meaning of spiritual life not only in the process of knowing but in its new beginning in its creation of an “inner world of values.”  The content present in the construction of this “new world” is other than a mental content expressing connection of psychical and physical.  Eucken differentiates between the two aspects already referred to, and designates the difference by the terms Noological and Psychological Methods.  These methods are most clearly presented in The Truth of Religion.  He says:  “To explain noologically means to arrange the whole of spiritual life [including mental life] as a special spiritual activity, to ascertain its position and problem, and through such an adaptation to illumine the whole and raise its potencies.  To explain psychologically, on the contrary, means to investigate how man arrives at the apprehension and appropriation of a spiritual content and especially of a spiritual life, with what psychic aids is the spiritual content worked out, how the interest of man for all this is to be raised, and how his energy for the enterprise is to be won.  Here one has to proceed from an initial point hardly discernible, and step by step, discover the way of ascent; thus the psychological method becomes at the same time a psychogenetic method.  The main condition is that both methods be held sufficiently apart in order that the conclusions of both may not flow together, and yet may form a fruitful completion.”

[p.96] “Such separation and union of both methods and their corresponding realities make it possible to understand how to overcome inwardly the old antithesis between Idealism and Realism.  The fundamental truth of Idealism is that the spiritual contents establish an independence and self-value over against the individual, that they train him with superior energy, and that they are not material for his purely human welfare.