religion—­forms which are rapidly being disowned by the leaders of religious thought.  Even monism concedes that “it is better being good than bad, better being sane than mad.”  This concession, and the attempt to live according to it, constitute a proof of the presence in some form of a non-sensuous reality and value in the constructions of materialistic monism itself.  Hence, Eucken’s conception of spiritual life cannot be got rid of after all.  It will remain so long as men live above the animal level and strive to ascend to something higher still.

When the neo-Kantian movement is examined, we find that its long and honourable history presents us with gains which cannot be measured.  But we have already noticed that in so far as this movement has specialised within the domain of the connections of mind and body, and has attempted to reduce psychology to the limits of the relations between the two, it is largely outside the inner meaning and value of the life of consciousness. [p.216] Its work has proved useful in many important respects.  It has made man realise that the connection of body and mind is not so simple a matter as materialistic naturalism would lead us to suppose; and it has shown, on the whole, the impossibility of reducing consciousness to mechanical elements.  Even in the various forms of psycho-physical parallelism the factor of mind and meaning stands apart in its origin from the factors of bodily movement.  But neo-Kantianism has developed on higher lines than those of physiological psychology.  It has dealt with the presence of an inner world of thought—­a world of values and judgments of values, of norms, imperatives, and ideals—­realities which are not presented in any scheme of natural science.  It is impossible to read such a great book as the late Professor Otto Liebmann’s Analysis der Wirklichkeit[77] without discovering this truth.  In this great work, as well as in his Gedanken und Thatsachen, Liebmann shows how man is more than a natural product. [p.217] “Natural science,” he tells us, “is a very useful, and, indeed, an indispensable handmaid to philosophy, but it is in no manner the first, the deepest, the most original basis of philosophy."[78] Liebmann’s successors, especially Windelband, Rickert, Muensterberg, Adickes, and Vaihinger, work on similar lines.  And there is a great deal in Eucken’s teaching which tends in the same direction.  But he goes a step further than all the neo-Kantians.  We have already noticed how he gives judgments of value and spiritual norms a cosmic significance.  He finds that when these norms and values have awakened with great clearness within man’s spirit they inevitably lead to the conception of the Godhead.  And it is in this work that Eucken’s Metaphysic of Life becomes a religious metaphysic.  As values and norms mean so much when a reality is granted them by the truest of the neo-Kantians, they come to mean infinitely more when they are acknowledged