Rudolph Eucken | Page 9

and that which is concerned with
the common need of society must receive attention. This means
undoubtedly a limitation of the life of the individual, and often entails a
considerable sacrifice; but the sacrifice is made because of the
underlying belief that in the sum of individual judgments there is
reason, and that in the opinion of the majority there is truth. This

socialistic culture finds in the present condition of society, plenty of
problems to hand, and in its treatment of these problems a vigorous
socialistic type of life is developed. The most pressing problem is
concerned with the distribution of material and spiritual goods.
Material goods and the opportunity for spiritual culture that go with
them have been largely a monopoly of the aristocracy. Now arises a
demand for a more equal distribution, and this is felt to be a right
demand, not only from the point of view of justice, but also for the sake
of spiritual culture itself. So it is that the movement for the social
amelioration of the masses starts. The welfare of humanity is its aim,
and all things, religion, science, and art, must work towards this end,
and are only of value in so far as they contribute towards it.
Now it is a fundamental principle of a logical socialistic system that
truth must be found in the opinions of the masses, and the average
opinion of mankind must be the final arbiter of good and evil. The
tendency of the masses as such is to consider material advancement the
most cherished good. Hence, inevitably, a thorough-going socialism
must become materialistic, even though at an earlier stage it was
actuated by the desire for opportunities of spiritual culture.
A genuinely socialistic culture, too, makes the individual of value only
as a member of society. This, Eucken affirms, is only true in the most
primitive societies. As civilisation progresses, man becomes conscious
of himself, and an inner life, which in its interests is independent of,
and often opposed to society, develops. His own thought becomes
important to man, and as his life deepens, religion, science, art, work
&c., become more and more a personal matter.
All such deepening of culture, and of creative spiritual activity, is a
personal matter. From this deepening and enriching of the inner life of
the individual proceeds creative spiritual activity, which attempts
spiritual tasks as an end in themselves, and which gradually builds up a
kingdom of truth and spiritual interest which immeasurably transcends
mere human standards. All these are historical facts of experience; the
socialistic system finds no place and no explanation for them, and
consequently it cannot be regarded as a sufficiently comprehensive

explanation of the problem. To a man who has once realised these
individual experiences, the merely human, socialistic system becomes
intolerable.
Again, if considerations of social utility limit creative activity, the
creations of such activity must be meagre in nature. Spiritual
creativeness is most fruitful when it is concerned with tasks that are
attempted for their intrinsic value, and is not fettered by the thought of
their usefulness to society.
It is, too, a dangerous thing to look for truth in the opinion of the
majority, for this is such a changing phenomenon that only a part, at
most, can be permanent truth. The course of history has taught us, too,
that great ideas have come to individuals and have been rejected by the
masses for long periods of time.
The immediate effect of the failure of socialism is the encouragement
of individualism, for indeed some of the arguments against the former
are arguments in favour of the latter. Individualism opens up a new life,
a life which is free, joyous, and unconventional.
But can individualism give a meaning and value to life as a whole?
Man cannot from his own resources produce a high ideal which
compels him to fight for higher development, and it is not possible for
him from an individualistic standpoint to regard himself as a
manifestation of a larger life. His whole life must be spent in the
improvement of his own condition. Even in the case of strongly marked
personalities, they can never get beyond themselves and their own
subjective states, for they must always live upon themselves, and
eternally reflect upon their own doings.
But such a view of life cannot satisfy man; he is a contemplative being,
and he must find some all-inclusive whole, of which he is a part. If he
fails to find it, life for him must become a blank, and he must fall a
prey to boredom and satiety. Man's life is not to be confined to his own
particular sphere, his life must extend far beyond that--he must concern
himself with the infinite in the universe; "He must view life--nay, more,
he