what definite difference it will make to you and me, at definite instants of our life, if this world-formula or that world-formula be true" (p.

om accepting a certain conceptual content as true, but as regards that content itself. And thus at the very outset we are compelled to face this question: Does Mr. James employ the pragmatic method to discover the value in terms of consequences in life of some formula which has its logical content already fixed; or does he employ it to criticize and revise and, ultimately, to constitute the me

already made in it. A pragmatist as well as a rationalist may reply that it makes no difference retrospectively only because we leave out the most important retrospective difference). But "returning with it into experience, we gain a more confiding outlook on the future. If not a blind force, but a seeing force, runs things, we may reasonably expect better issues. This vague confidence in the future is the sole pragmatic meaning at

rvation of something; does it, that is, define God, supply the content for our notion of God? Or does it merely superadd a value to a meaning already fixed? And, if the latter, does the object, God as defined, or the notion, or the belief (the acceptance of the notion) effect these consequent values? In either of the latter alternatives, the good or valuable consequences cannot clarify the meaning or conception of God; for, by the argument, they proceed from a prior definition of God. They cannot prove, or render more probable, the existence of such a being, for, by the argument, these desirable consequences depend upon accepting such an existence; and not even pr

has some value of its own; or is it meant that the intellectual content itself must be determined in terms of the changes effected in the ordering of life's thicket? An explicit declaration on this point would settle, I think, not merely a point interesting in itself, but one essential to the determination of what is pragmatic method. For myself, I have no hesitation in saying that it seems unpragmatic for pragmatism to content itself with

aurs. Occasionally this "true meaning" seems to be what Mr. James has in mind, as when, after the passage upon design already quoted, he goes on: "But if cosmic confidence is right, not wrong, better, not worse, that [vague confidence in the future] is a most important meaning. That much at least of possible 'truth' the terms will then have in them" (p. 115). "Truth" here seems to mean that design has a genuine, not merely conventional or verbal, meaning: that something is at stake. And there are frequently points where "truth" seems to mean just meaning that is genuine as distinct from empty or verbal. (2) But the problem of the meaning of truth may also refer to the meaning or value of truths that already

e arisen chiefly because Mr. James is charged with converting simply the foregoing proposition, and arguing that since true ideas are good, any idea if good in any way is true. Certainly transition from one of these conceptions to the other is facilitated by the fact that ideas are tested as to their validity by a certain goodness, viz., whether they are good for accomplishing what they intend, for what they claim to be good for, that is, certain modifications in prior given existences. In this case, it is the idea which is practical, since it is essentially an intent and plan of altering prior existences in a specific situation, which is indicated to be unsatisfactory by the very fact that it needs or suggests a spec

s as these: If ideas terminate in good consequences, but yet the goodness of the consequences was no part of the intention of an idea, does the goodness have any verifying force? If the goodness of consequences arises from the context of the idea in belief rather than from the idea itself, does it have any

I ever said that truth is what gives satisfaction) that I have never identified any satisfaction with the truth of an idea, save that satisfacti

ion, but of an opponent's[76]) of the idea of an absolute, "so far as it affords such comfort it surely is not sterile, it has that amount of value; it performs a concrete function. As a good pragmatist I myself ought to call the absolute true in so far forth then; and I unhesitatingly now do so" (p. 73), the doctrine seems to be as unambiguous in the other direction: that any good, consequent upon acceptance of a belief is, in so far forth,[77] a warrant of truth. In such passages as the following (which are of the common type) the two notions seem blended together: "Ideas become true just in so far as they help us to get into satisfactory relations with other parts of our experience" (p. 58); and, again, on the same page: "Any idea that will carry us prosperously from any one part of our experience to any other part, linking things satisfactorily, working securely, simplifying, saving labor, is true for just so much" (italics mine). An explicit statement as to whether the carrying function, the linking of things, is satisfactory and prosperous and hence true in so far as it executes the intent of an idea; or whether the satisfaction and prosperity reside in the material consequences on their own account and in that aspect make the idea true, would, I am sure, locate the point at issue and econo

st felicitously its function of satisfying our double urgency" (p. 64). It does not appear certain from the context that this "double urgency" is that of the personal and the objective demands, respectively, but it is probable (see, also, p. 217, where "consistency with previous truth and novel fact" is said to be "always the most imperious claimant"). On this basis, the "in so far forth" of the truth of the absolute because of the comfort it supplies, means that one of the two con