Geyser's work is typical of early twentieth-century German
Neo-Scholasticism, as we discern in this excerpt from his
1929 Introduction:

"What I find lacking in myself is that I have not been the
framer of a great system of philosophy born from the Catholic
idea. Despite all my skirmishes with modern philosophy, I have
remained fundamentally hooked on Neo-Thomism and I appear
sometimes more intent on Neo-Thomistic apologetics than on
the construction of a system derived from factual problems
themselves. In that respect, it is well-established that I take
up so much space in my books with polemics against the
views of others that I thereby concede the preeminence
of these others. Only systems can overcome systems."

As a non-systematic Catholic Aristotelian philosopher, Geyser
welcomed dialogue with not only his contemporary fellow
Neo-Scholastics, such as Pedro Descoqs, Theodor Droege,
Lorenz Fuetscher, Reginald Garrigou-Lagrange, Joseph Gredt,
Adolf Heuser, Bernhard Jansen, Caspar Nink, Franz Sawicki,
Artur Schneider, Franz Maria Sladeczek, and Heinrich Straubinger,
who are present here in abundance, but also noteworthy
precedessors such as Aquinas, Kant, Hume, and Wolff. In
his 1933 Foreword he offers this self-assessment:

"I am prepared for criticism. Criticism is a useful thing if it is
careful to pursue knowledge impartially. Criticism must be
rejected if it presumes to have said something great or if it
reproaches a philosopher for a philosophy which just takes
part in the fate of all true life, namely, existing within relentless
movement and development. Certain and fully known truth is, in
philosophical questions of every sort, a star shining very far away."