variety of questions so summarily discussed, would be out of place in a notice of a book of this kind, nor is criticism profitable where the reviewer finds himself in the main in agreement with his author. It need only be said that the book gives evidence throughout of a mind of much strength and practised skill, always well informed as to the present alternatives of philosophic thought, and no less candid in facing the difficulties of the case, yet the style is unusually smooth and succinct, and wherever the matter has passed from the speculative to the scientific stage, the exposition is so clear that it ought to be intelligible even by those for whom it is primarily intended.
James Seth.
This is the second and completely revised edition of a work that first appeared in 1878. Though the general aim and standpoint of the book remain the same, important changes have been made in both content and form. The historical portions have been curtailed so as to exclude whatever is not directly essential to an understanding of the conceptions of our own age. Besides, these notions are more carefully analyzed and more clearly formulated than in the former volume. The attitude of the author has also become bolder; he is more decided in his convictions than before. The book is not written sine ira et studio; it confessedly seeks to convince, to make converts. Dr. Eucken is thoroughly dissatified with the modern tendency "which would defraud humanity of both soul and happiness." Our age lacks unity of purpose and firm convictions; we have no complete system of thought, we do not concentrate our forces. The great problems of soul-life are usually treated as subsidiary problems. Our energies are dissipated in routine work, which makes a comprehensive survey of fundamental questions impossible. The attempt must be made to reach a solution of philosophical problems. But first we must understand the present, as it reflects itself in the conceptions of the times. A study of these concepts will show us how the age is thinking in us, how it is using us as "the instruments of its expression;" and "whoever knows where and how he is dependent, is on the way to freedom." In order to advance beyond what is, the philosopher must study the notions prevalent to-day in their historical development. A powerful Naturalism, a weak and insincere Idealism, and a sophistical Subjectivism are the three most marked features of modern thought. An analysis and criticism of these contradictory tendencies will prove the need of a thorough intellectual renovation, and point out the way which philosophy must take in the future. From the foregoing point of view, the author examines the following concepts: subjective — objective; a priori — a posteriori; development; Monism — Dualism;
