CONCLUSION: CRITICISM AND APPRECIATION We have attempted to enunciate the special problem with which Eucken deals, and to follow him in his masterly criticisms of the solutions that have been offered, in his further search for the reality in life, in his arguments and statement of the philosophy of the spiritual life, and finally in his profound and able investigation into the eternal truth that is to be found in religion.

In doing so, we have only been able in a few cases to suggest points of criticism, and sometimes to emphasise the special merits of the work.

It was necessary to choose between making a critical examination of a few points, and setting forth in outline his philosophy as a whole.

It was felt that it would be more profitable for the average reader if the latter course were adopted.
Thousands who have heard the name of Eucken and have read frequent references to him are asking, "What has Eucken really to say ?" and we have attempted to give a systematic, if brief, answer to the question.
Having done this it will be well to mention some of the main points of criticism that have been made, and to call attention again to some of the remarkable aspects of the contributions he has made to philosophy and religion.
Several critics complain of the obscurity of his writings, of his loose use of terms, and of his tendency to use freely such indefinite and abstruse terms as "The Whole," "The All," &c., and of his tendency to repeat himself.

Of course, if he is guilty of these faults, and he certainly is to some extent, they are merely faults of style, and do not necessarily affect the truth or otherwise of his opinions.