"Dr. Scheler has attempted in this volume an exhaustive discussion and exposition of what he regards as the philosophical method par excellence. He has endeavored to combine the transcendental method so called with the psychological method. The present situation is one that in the author’s opinion imperatively demands a reconstruction of philosophical ways of procedure, and the question, as Dr. Scheler puts it, is not contained in Windelband’s maxim that “To understand Kant is to transcend Kant,” but rather “How shall Kant be transcended.” That this has yet been done Dr. Scheler cannot bring himself to admit, even in the face of the many admirable contributions that have latterly been made to philosophy. Under the influence of Professor Eucken, the philosophical method which Dr. Scheler has developed is termed the noological method. The following are some of the results: Apart from the principles of formal logic, there is no absolutely solid or self-evident datum from which philosophy in any or its forms may proceed. Neither the axioms of mathematics, nor theorems of physical science, nor “experience” in the transcendental sense, nor sensation, are entitled to lay claim to the dignity of such datum. The transcendental method is quite inadequate for treating the problems of philosophy; so is the psychological method. The noological method is an attempt to combine the divergent methods of procedure of the transcendental philosophy and the transcendental psychology. Its fundamental concepts are: “World of work” (Arbeitswelt) and “form of spiritual life” (Geistige Lebensform). By “world of work” are understood the relations recognized as interconnecting the achievements of human civilization; it is not in itself a self-evident datum, but a “well-grounded phenomenon.” Mind, and therefore also its constituent “intellect,” is at the beginning of the quest for its contents a perfectly problematic conception. It is the x that renders the “world of work” possible. Inasmuch as the “world of work” is being continually enriched by the progress of human history, it is not possible to say precisely at any one point in history what the conception of mind is. A systematic deduction of a priori principles for “all possible experience” is impossible. The formal principles have too much content to hold valid for all possible historical experience, and have too little contents to be vigorously applied in any actual historically-determined civilization. Such is the sum of Dr. Scheler’s philosophy. It will be seen that it conforms to many respects to the spirit of our time, which is gradually drifting away from the anchorage of the formal philosophy of which Kant was the greatest exponent, and of that ideal of rigor which the stupendous development of the mathematical and physical sciences of the eighteenth and the first part of the nineteenth centuries had established as the goal of perfection which research in every department of human inquiry should strive to attain. Dr. Scheler’s work is not uninstructive reading, and his discussion of some of the present dilemmas in philosophy are not without value."