PHILOSOPHY IN THE NINETEENTH CENTURY 219 



and we call Will, and with what they call laws and we call Mind as 

 significant of the progressive realization of immanent ideas. This 

 Ultimate Reality is so profound that neither science nor philosophy 

 will ever sound all its depths, and so comprehensive as more than to 

 justify all the categories of both. 



Probably, on the whole, there has been less progress made toward a 

 satisfactory solution of the problems offered by the value-judgments 

 of ethics and religion, in the form in which these problems were left 

 by the critical philosophy. The century has illustrated the truth of 

 Falckenberg's statement: "In periods which have given birth to a 

 skeptical philosophy, one never looks in vain for the complementary 

 phenomenon of mysticism." Twice during the century the so-called 

 "faith-philosophy," or philosophy of feeling, has been borne to the 

 front, to raise a bulwark against the advancing hosts of agnostics 

 occasioned in the first period by the negations of the Kantian criti- 

 cism, and in the second by the positive conclusions of the physical 

 and biological sciences. This form of protesting against the neglect 

 or disparagement of important factors which belong to man's ses- 

 thetical, ethical, and religious experience, is reasonable and must be 

 heard. But the extravagances with which these neglected factors 

 have been posited and appraised, to the neglect of the more defini- 

 tively scientific and strictly logical, is to be deplored. The great work 

 before the philosophy of the present age is the reconciliation of the 

 historical and scientific conceptions of the Universe with the legiti- 

 mate sentiments and ideals of art, morality, and religion. But surely 

 neither rationalism nor "faith-philosophy" is justified in pouring out 

 the living child with the muddy water of the bath. 



IV. The attempt to survey the present situation of philosophy, 

 and to predict its immediate future, is embarrassed by the fact that 

 we are all immersed in it, are a part of its spirit and present form. 

 But if nearness has its embarrassments, it has also its benefits. Those 

 who are amidst the tides of life may know better, in a way, how these 

 tides are tending and what is their present strength, than do those 

 who survey them from distant, cool, and exalted heights. "Fur 

 jeden einzelnen bildet der Vater und der Sohn eine greijbare Kette von 

 Lebensereignungen und Erfahrungen." The very intensely vital and 

 formative but unformed condition of systematic philosophy its 

 protoplasmic character contains promises of a new life. If we 

 may believe the view of Hegel that the systematizing of the thought 

 of any age marks the time when the peculiar living thought of that 

 age is passing into a period of decay, we may certainly claim for our 

 present age the prospect of a prolonged vitality. 



The nineteenth century has left us with a vast widening of the 

 horizon, --outward into space, backward in time, inward toward the 

 secrets of life, and downward into the depths of Reality. With this 



