A Pluralistic Universe - Hibbert Lectures at Manchester College on the - Present Situation in Philosophy
by William James
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seem possible and even existing.... That you do not alter what you compare or rearrange in space seems to common sense quite obvious, and that on the other side there are as obvious difficulties does not occur to common sense at all. And I will begin by pointing out these difficulties.... There is a relation in the result, and this relation, we hear, is to make no difference in its terms. But, if so, to what does it make a difference? [doesn't it make a difference to us onlookers, at least?] and what is the meaning and sense of qualifying the terms by it? [Surely the meaning is to tell the truth about their relative position.[1]] If, in short, it is external to the terms, how can it possibly be true of them? [Is it the 'intimacy' suggested by the little word 'of,' here, which I have underscored, that is the root of Mr. Bradley's trouble?].... If the terms from their inner nature do not enter into the relation, then, so far as they are concerned, they seem related for no reason at all.... Things are spatially related, first in one way, and then become related in another way, and yet in no way themselves

[Footnote 1: But 'is there any sense,' asks Mr. Bradley, peevishly, on p. 579, 'and if so, what sense, in truth that is only outside and "about" things?' Surely such a question may be left unanswered.]

are altered; for the relations, it is said, are but external. But I reply that, if so, I cannot understand the leaving by the terms of one set of relations and their adoption of another fresh set. The process and its result to the terms, if they contribute nothing to it [surely they contribute to it all there is 'of' it!] seem irrational throughout. [If 'irrational' here means simply 'non-rational,' or non-deducible from the essence of either term singly, it is no reproach; if it means 'contradicting' such essence, Mr. Bradley should show wherein and how.] But, if they contribute anything, they must surely be affected internally. [Why so, if they contribute only their surface? In such relations as 'on,' 'a foot away,' 'between,' 'next,' etc., only surfaces are in question.] ... If the terms contribute anything whatever, then the terms are affected [inwardly altered?] by the arrangement.... That for working purposes we treat, and do well to treat, some relations as external merely, I do not deny, and that of course is not the question at issue here. That question is ... whether in the end and in principle a mere external relation [i.e., a relation which can change without forcing its terms to change their nature simultaneously] is possible and forced on us by the facts.'[1]

Mr. Bradley next reverts to the antinomies of space, which, according to him, prove it to be unreal, although it appears as so prolific a medium of external relations;

[Footnote 1: Appearance and Reality, 2d edition, pp. 575-576.]

and he then concludes that 'Irrationality and externality cannot be the last truth about things. Somewhere there must be a reason why this and that appear together. And this reason and reality must reside in the whole from which terms and relations are abstractions, a whole in which their internal connexion must lie, and out of which from the background appear those fresh results which never could have come from the premises' (p. 577). And he adds that 'Where the whole is different, the terms that qualify and contribute to it must so far be different.... They are altered so far only [how far? farther than externally, yet not through and through?], but still they are altered.... I must insist that in each case the terms are qualified by their whole [qualified how?—do their external relations, situations, dates, etc., changed as these are in the new whole, fail to qualify them 'far' enough?], and that in the second case there is a whole which differs both logically and psychologically from the first whole; and I urge that in contributing to the change the terms so far are altered' (p. 579).

Not merely the relations, then, but the terms are altered: und zwar 'so far.' But just how far is the whole problem; and 'through-and-through' would seem (in spite of Mr. Bradley's somewhat undecided utterances[1])

[Footnote 1: I say 'undecided,' because, apart from the 'so far,' which sounds terribly half-hearted, there are passages in these very pages in which Mr. Bradley admits the pluralistic thesis. Read, for example, what he says, on p. 578, of a billiard ball keeping its 'character' unchanged, though, in its change of place, its 'existence' gets altered; or what he says, on p. 579, of the possibility that an abstract quality A, B, or C, in a thing, 'may throughout remain unchanged' although the thing be altered; or his admission that in red-hairedness, both as analyzed out of a man and when given with the rest of him, there may be 'no change' (p. 580). Why does he immediately add that for the pluralist to plead the non-mutation of such abstractions would be an ignoratio elenchi? It is impossible to admit it to be such. The entire elenchus and inquest is just as to whether parts which you can abstract from existing wholes can also contribute to other wholes without changing their inner nature. If they can thus mould various wholes into new gestalt-qualitaeten, then it follows that the same elements are logically able to exist in different wholes [whether physically able would depend on additional hypotheses]; that partial changes are thinkable, and through-and-through change not a dialectic necessity; that monism is only an hypothesis; and that an additively constituted universe is a rationally respectable hypothesis also. All the theses of radical empiricism, in short, follow.]

to be the full bradleyan answer. The 'whole' which he here treats as primary and determinative of each part's manner of 'contributing,' simply must, when it alters, alter in its entirety. There must be total conflux of its parts, each into and through each other. The 'must' appears here as a Machtspruch, as an ipse dixit of Mr. Bradley's absolutistically tempered 'understanding,' for he candidly confesses that how the parts do differ as they contribute to different wholes, is unknown to him (p. 578).

Although I have every wish to comprehend the authority by which Mr. Bradley's understanding speaks, his words leave me wholly unconverted. 'External relations' stand with their withers all unwrung, and remain, for aught he proves to the contrary, not only practically workable, but also perfectly intelligible factors of reality.


Mr. Bradley's understanding shows the most extraordinary power of perceiving separations and the most extraordinary impotence in comprehending conjunctions. One would naturally say 'neither or both,' but not so Mr. Bradley. When a common man analyzes certain whats from out the stream of experience, he understands their distinctness as thus isolated. But this does not prevent him from equally well understanding their combination with each other as originally experienced in the concrete, or their confluence with new sensible experiences in which they recur as 'the same.' Returning into the stream of sensible presentation, nouns and adjectives, and thats and abstract whats, grow confluent again, and the word 'is' names all these experiences of conjunction. Mr. Bradley understands the isolation of the abstracts, but to understand the combination is to him impossible.[1] 'To understand a complex AB,' he

[Footnote 1: So far as I catch his state of mind, it is somewhat like this: 'Book,' 'table,' 'on'—how does the existence of these three abstract elements result in this book being livingly on this table? Why isn't the table on the book? Or why doesn't the 'on' connect itself with another book, or something that is not a table? Mustn't something in each of the three elements already determine the two others to it, so that they do not settle elsewhere or float vaguely? Mustn't the whole fact be prefigured in each part, and exist de jure before it can exist de facto? But, if so, in what can the jural existence consist, if not in a spiritual miniature of the whole fact's constitution actuating; every partial factor as its purpose? But is this anything but the old metaphysical fallacy of looking behind a fact in esse for the ground of the fact, and finding it in the shape of the very same fact in posse? Somewhere we must leave off with a constitution behind which there is nothing.]

says, 'I must begin with A or B. And beginning, say with A, if I then merely find B, I have either lost A, or I have got beside A, [the word 'beside' seems here vital, as meaning a conjunction 'external' and therefore unintelligible] something else, and in neither case have I understood.[1] For my intellect cannot simply unite a diversity, nor has it in itself any form or way of togetherness, and you gain nothing if, beside A and B, you offer me their conjunction in fact. For to my intellect that is no more than another external element. And "facts," once for all, are for my intellect not true unless they satisfy it.... The intellect has in its nature no principle of mere togetherness' (pp. 570, 572).

Of course Mr. Bradley has a right to define 'intellect' as the power by which we perceive separations but not unions—provided he give due notice to the reader. But why then claim that such a maimed and amputated power must reign supreme in philosophy, and accuse on its behoof the whole empirical world of irrationality? It is true that he elsewhere (p. 568) attributes to the intellect a proprius motus of transition, but says that

[Footnote 1: Apply this to the case of 'book-on-table'! W.J.]

when he looks for these transitions in the detail of living experience, he 'is unable to verify such a solution' (p. 569).

Yet he never explains what the intellectual transitions would be like in case we had them. He only defines them negatively—they are not spatial, temporal, predicative, or causal; or qualitatively or otherwise serial; or in any way relational as we naively trace relations, for relations separate terms, and need themselves to be hooked on ad infinitum. The nearest approach he makes to describing a truly intellectual transition is where he speaks of A and B as being 'united, each from its own nature, in a whole which is the nature of both alike' (p. 570). But this (which, pace Mr. Bradley, seems exquisitely analogous to 'taking a congeries in a lump,' if not to 'swamping') suggests nothing but that conflux which pure experience so abundantly offers, as when 'space,' 'white,' and 'sweet' are confluent in a 'lump of sugar,' or kinesthetic, dermal, and optical sensations confluent in 'my hand.'[1] All that I can verify in the transitions which Mr. Bradley's intellect desiderates as its proprius motus is a reminiscence of these and other sensible conjunctions (especially space-conjunctions),

[Footnote 1: How meaningless is the contention that in such wholes (or in 'book-on-table,' 'watch-in-pocket,' etc.) the relation is an additional entity between the terms, needing itself to be related again to each! Both Bradley (Appearance and Reality, pp. 32-33) and Royce (The World and the Individual, i, 128) lovingly repeat this piece of profundity.]

but a reminiscence so vague that its originals are not recognized. Bradley, in short, repeats the fable of the dog, the bone, and its image in the water. With a world of particulars, given in loveliest union, in conjunction definitely various, and variously definite, the 'how' of which you 'understand' as soon as you see the fact of them,[1] for there is no how except the constitution of the fact as given; with all this given him, I say, in pure experience, he asks for some ineffable union in the abstract instead, which, if he gained it, would only be a duplicate of what he has already in his full possession. Surely he abuses the privilege which society grants to all of us philosophers, of being puzzle-headed.

Polemic writing like this is odious; but with absolutism in possession in so many quarters, omission to defend my radical empiricism against its best known champion would count as either superficiality or inability. I have to conclude that its dialectic has not invalidated in the least degree the usual conjunctions by which the world, as experienced, hangs so variously together. In particular it leaves an empirical theory of knowledge intact, and lets us continue to believe with common sense that one object may be known, if we have any ground for thinking that it is known, to many knowers.

[Footnote 1: The 'why' and the 'whence' are entirely other questions, not under discussion, as I understand Mr. Bradley. Not how experience gets itself born, but how it can be what it is after it is born, is the puzzle.]



... Mr. Bradley calls the question of activity a scandal to philosophy, and if one turns to the current literature of the subject—his own writings included—one easily gathers what he means. The opponents cannot even understand one another. Mr. Bradley says to Mr. Ward: 'I do not care what your oracle is, and your preposterous psychology may here be gospel if you please; ... but if the revelation does contain a meaning, I will commit myself to this: either the oracle is so confused that its signification is not discoverable, or, upon the other hand, if it can be pinned down to any definite statement, then that statement will be false.'[2] Mr. Ward in turn says of Mr. Bradley: 'I cannot even imagine the state of mind to which his description applies.... It reads like an unintentional travesty of Herbartian Psychology by one who has tried to improve upon it without being at the pains to master it.' Muensterberg excludes a view opposed to his own by saying that with any one who holds it a verstaendigung with him is 'grundsaetzlich ausgeschlossen'; and Royce,

[Footnote 1: President's Address before the American Psychological Association, December, 1904. Reprinted from the Psychological Review, vol. xii, 1905, with slight verbal revision.]

[Footnote 2: Appearance and Reality, p. 117. Obviously written at Ward, though Ward's name is not mentioned.]

in a review of Stout,[1] hauls him over the coals at great length for defending 'efficacy' in a way which I, for one, never gathered from reading him, and which I have heard Stout himself say was quite foreign to the intention of his text.

In these discussions distinct questions are habitually jumbled and different points of view are talked of durcheinander.

(1) There is a psychological question: Have we perceptions of activity? and if so, what are they like, and when and where do we have them?

(2) There is a metaphysical question: Is there a fact of activity? and if so, what idea must we frame of it? What is it like? and what does it do, if it does anything? And finally there is a logical question:

(3) Whence do we know activity? By our own feelings of it solely? or by some other source of information? Throughout page after page of the literature one knows not which of these questions is before one; and mere description of the surface-show of experience is proffered as if it implicitly answered every one of them. No one of the disputants, moreover, tries to show what pragmatic consequences his own view would carry, or what assignable particular differences in any one's experience it would make if his adversary's were triumphant.

[Footnote 1: Mind, N.S., VI, 379.]

It seems to me that if radical empiricism be good for anything, it ought, with its pragmatic method and its principle of pure experience, to be able to avoid such tangles, or at least to simplify them somewhat. The pragmatic method starts from the postulate that there is no difference of truth that doesn't make a difference of fact somewhere; and it seeks to determine the meaning of all differences of opinion by making the discussion hinge as soon as possible upon some practical or particular issue. The principle of pure experience is also a methodical postulate. Nothing shall be admitted as fact, it says, except what can be experienced at some definite time by some experient; and for every feature of fact ever so experienced, a definite place must be found somewhere in the final system of reality. In other words: Everything real must be experienceable somewhere, and every kind of thing experienced must somewhere be real.

Armed with these rules of method, let us see what face the problems of activity present to us.

By the principle of pure experience, either the word 'activity' must have no meaning at all, or else the original type and model of what it means must lie in some concrete kind of experience that can be definitely pointed out. Whatever ulterior judgments we may eventually come to make regarding activity, that sort of thing will be what the judgments are about. The first step to take, then, is to ask where in the stream of experience we seem to find what we speak of as activity. What we are to think of the activity thus found will be a later question.

Now it is obvious that we are tempted to affirm activity wherever we find anything going on. Taken in the broadest sense, any apprehension of something doing, is an experience of activity. Were our world describable only by the words 'nothing happening,' 'nothing changing,' 'nothing doing,' we should unquestionably call it an 'inactive' world. Bare activity, then, as we may call it, means the bare fact of event or change. 'Change taking place' is a unique content of experience, one of those 'conjunctive' objects which radical empiricism seeks so earnestly to rehabilitate and preserve. The sense of activity is thus in the broadest and vaguest way synonymous with the sense of 'life.' We should feel our own subjective life at least, even in noticing and proclaiming an otherwise inactive world. Our own reaction on its monotony would be the one thing experienced there in the form of something coming to pass.

This seems to be what certain writers have in mind when they insist that for an experient to be at all is to be active. It seems to justify, or at any rate to explain, Mr. Ward's expression that we are only as we are active,[1]

[Footnote 1: Naturalism and Agnosticism, vol. ii, p. 245. One thinks naturally of the peripatetic actus primus and actus secundus here.]

for we are only as experients; and it rules out Mr. Bradley's contention that 'there is no original experience of anything like activity.' What we ought to say about activities thus simply given, whose they are, what they effect, or whether indeed they effect anything at all—these are later questions, to be answered only when the field of experience is enlarged.

Bare activity would thus be predicable, though there were no definite direction, no actor, and no aim. Mere restless zigzag movement, or a wild ideenflucht, or rhapsodie der wahrnehmungen, as Kant would say, would constitute an active as distinguished from an inactive world.

But in this actual world of ours, as it is given, a part at least of the activity comes with definite direction; it comes with desire and sense of goal; it comes complicated with resistances which it overcomes or succumbs to, and with the efforts which the feeling of resistance so often provokes; and it is in complex experiences like these that the notions of distinct agents, and of passivity as opposed to activity arise. Here also the notion of causal efficacy comes to birth. Perhaps the most elaborate work ever done in descriptive psychology has been the analysis by various recent writers of the more complex activity-situations. In their descriptions, exquisitely subtle some of them,[1] the activity appears as the gestalt-qualitaet

[Footnote 1: Their existence forms a curious commentary on Professor Munsterberg's dogma that will-attitudes are not describable. He himself has contributed in a superior way to their description, both in his Willenshandlung, and in his Grundzuege, Part II, chap, ix, Sec. 7.]

or the fundirte inhalt (or as whatever else you may please to call the conjunctive form) which the content falls into when we experience it in the ways which the describers set forth. Those factors in those relations are what we mean by activity-situations; and to the possible enumeration and accumulation of their circumstances and ingredients there would seem to be no natural bound. Every hour of human life could contribute to the picture gallery; and this is the only fault that one can find with such descriptive industry—where is it going to stop? Ought we to listen forever to verbal pictures of what we have already in concrete form in our own breasts?[1] They never take us off the superficial plane. We knew the facts already—less spread out and separated, to be sure—but we knew them still. We always felt our own activity, for example, as 'the expansion of an idea with which our Self is identified, against an obstacle'; and the following out of such a definition through a multitude of cases elaborates the obvious so as to be little more than an exercise in synonymic speech.

All the descriptions have to trace familiar outlines, and to use familiar terms. The activity is, for example,

[Footnote 1: I ought myself to cry peccavi, having been a voluminous sinner in my own chapter on the will.]

attributed either to a physical or to a mental agent, and is either aimless or directed. If directed, it shows tendency. The tendency may or may not be resisted. If not, we call the activity immanent, as when a body moves in empty space by its momentum, or our thoughts wander at their own sweet will. If resistance is met, its agent complicates the situation. If now, in spite of resistance, the original tendency continues, effort makes its appearance, and along with effort, strain or squeeze. Will, in the narrower sense of the word, then comes upon the scene, whenever, along with the tendency, the strain and squeeze are sustained. But the resistance may be great enough to check the tendency, or even to reverse its path. In that case, we (if 'we' were the original agents or subjects of the tendency) are overpowered. The phenomenon turns into one of tension simply, or of necessity succumbed—to, according as the opposing power is only equal, or is superior to ourselves.

Whosoever describes an experience in such terms as these, describes an experience of activity. If the word have any meaning, it must denote what there is found. There is complete activity in its original and first intention. What it is 'known-as' is what there appears. The experiencer of such a situation possesses all that the idea contains. He feels the tendency, the obstacle, the will, the strain, the triumph, or the passive giving up, just as he feels the time, the space, the swiftness or intensity, the movement, the weight and color, the pain and pleasure, the complexity, or whatever remaining characters the situation may involve. He goes through all that ever can be imagined where activity is supposed. If we suppose activities to go on outside of our experience, it is in forms like these that we must suppose them, or else give them some other name; for the word 'activity' has no imaginable content whatever save these experiences of process, obstruction, striving, strain, or release, ultimate qualia as they are of the life given us to be known.

Were this the end of the matter, one might think that whenever we had successfully lived through an activity-situation we should have to be permitted, without provoking contradiction, to say that we had been really active, that we had met real resistance and had really prevailed. Lotze somewhere says that to be an entity all that is necessary is to gelten as an entity, to operate, or be felt, experienced, recognized, or in any way realized, as such. In our activity-experiences the activity assuredly fulfils Lotze's demand. It makes itself gelten. It is witnessed at its work. No matter what activities there may really be in this extraordinary universe of ours, it is impossible for us to conceive of any one of them being either lived through or authentically known otherwise than in this dramatic shape of something sustaining a felt purpose against felt obstacles and overcoming or being overcome. What 'sustaining' means here is clear to any one who has lived through the experience, but to no one else; just as 'loud,' 'red,' 'sweet,' mean something only to beings with ears, eyes, and tongues. The percipi in these originals of experience is the esse; the curtain is the picture. If there is anything hiding in the background, it ought not to be called activity, but should get itself another name.

This seems so obviously true that one might well experience astonishment at finding so many of the ablest writers on the subject flatly denying that the activity we live through in these situations is real. Merely to feel active is not to be active, in their sight. The agents that appear in the experience are not real agents, the resistances do not really resist, the effects that appear are not really effects at all.[1] It is evident from this that

[Footnote 1: Verborum gratia:'The feeling of activity is not able, qua feeling, to tell us anything about activity' (Loveday: Mind, N.S., X., 403); 'A sensation or feeling or sense of activity ... is not, looked at in another way, a feeling of activity at all. It is a mere sensation shut up within which you could by no reflection get the idea of activity.... Whether this experience is or is not later on a character essential to our perception and our idea of activity, it, as it comes first, is not in itself an experience of activity at all. It, as it comes first, is only so for extraneous reasons and only so for an outside observer' (Bradley, Appearance and Reality, 2d edition, p. 605); 'In dem taetigkeitsgefuehle leigt an sich nicht der geringste beweis fuer das vorhandensein einer psychischen taetigkeit' (Muensterberg: Grundzuege, etc., p. 67). I could multiply similar quotations, and would have introduced some of them into my text to make it more concrete, save that the mingling of different points of view in most of these author's discussions (not in Muensterberg's) make it impossible to disentangle exactly what they mean. I am sure in any case to be accused of misrepresenting them totally, even in this note, by omission of the context, so the less I name names and the more I stick to abstract characterization of a merely possible style of opinion, the safer it will be. And apropos of misunderstandings, I may add to this note a complaint on my own account. Professor Stout, in the excellent chapter on 'Mental Activity,' in vol. i of his Analytic Psychology, takes me to task for identifying spiritual activity with certain muscular feelings, and gives quotations to bear him out. They are from certain paragraphs on 'the Self,' in which my attempt was to show what the central nucleus of the activities that we call 'ours' is. I found it in certain intracephalic movements which we habitually oppose, as 'subjective,' to the activities of the transcorporeal world. I sought to show that there is no direct evidence that we feel the activity of an inner spiritual agent as such (I should now say the activity of 'consciousness' as such, see my paper 'Does consciousness exist?' in the Journal of Philosophy, vol. i, p. 477). There are, in fact, three distinguishable 'activities' in the field of discussion: the elementary activity involved in the mere that of experience, in the fact that something is going on, and the farther specification of this something into two whats, an activity felt as 'ours,' and an activity ascribed to objects. Stout, as I apprehend him, identifies 'our' activity with that of the total experience-process, and when I circumscribe it as a part thereof, accuses me of treating it as a sort of external appendage to itself (pp. 162-163), as if I 'separated the activity from the process which is active.' But all the processes in question are active, and their activity is inseparable from their being. My book raised only the question of which activity deserved the name of 'ours.' So far as we are 'persons,' and contrasted and opposed to an 'environment,' movements in our body figure as our activities; and I am unable to find any other activities that are ours in this strictly personal sense. There is a wider sense in which the whole 'choir of heaven and furniture of the earth,' and their activities, are ours, for they are our 'objects.' But 'we' are here only another name for the total process of experience, another name for all that is, in fact; and I was dealing with the personal and individualized self exclusively in the passages with which Professor Stout finds fault.

The individualized self, which I believe to be the only thing properly called self, is a part of the content of the world experienced. The world experienced (otherwise called the 'field of consciousness') comes at all times with our body as its centre, centre of vision, centre of action, centre of interest. Where the body is is 'here'; when the body acts is 'now'; what the body touches is 'this'; all other things are 'there' and 'then' and 'that.' These words of emphasized position imply a systematization of things with reference to a focus of action and interest which lies in the body; and the systematization is now so instinctive (was it ever not so?) that no developed or active experience exists for us at all except in that ordered form. So far as 'thoughts' and 'feelings' can be active, their activity terminates in the activity of the body, and only through first arousing its activities can they begin to change those of the rest of the world. The body is the storm centre, the origin of co-ordinates, the constant place of stress in all that experience-train. Everything circles round it, and is felt from its point of view. The word 'I,' then, is primarily a noun of position, just like 'this' and 'here.' Activities attached to 'this' position have prerogative emphasis, and, if activities have feelings, must be felt in a peculiar way. The word 'my' designates the kind of emphasis. I see no inconsistency whatever in defending, on the one hand, 'my' activities as unique and opposed to those of outer nature, and, on the other hand, in affirming, after introspection, that they consist in movements in the head. The 'my' of them is the emphasis, the feeling of perspective-interest in which they are dyed.]

mere descriptive analysis of any one of our activity-experiences is not the whole story, that there is something still to tell about them that has led such able writers to conceive of a Simon-pure activity, of an activity an sich, that does, and doesn't merely appear to us to do, and compared with whose real doing all this phenomenal activity is but a specious sham.

The metaphysical question opens here; and I think that the state of mind of one possessed by it is often something like this: 'It is all very well,' we may imagine him saying, 'to talk about certain experience-series taking on the form of feelings of activity, just as they might take on musical or geometric forms. Suppose that they do so; suppose that what we feel is a will to stand a strain. Does our feeling do more than record the fact that the strain is sustained? The real activity, meanwhile, is the doing of the fact; and what is the doing made of before the record is made? What in the will enables it to act thus? And these trains of experience themselves, in which activities appear, what makes them go at all? Does the activity in one bit of experience bring the next bit into being? As an empiricist you cannot say so, for you have just declared activity to be only a kind of synthetic object, or conjunctive relation experienced between bits of experience already made. But what made them at all? What propels experience ueberhaupt into being? There is the activity that operates; the activity felt is only its superficial sign.'

To the metaphysical question, popped upon us in this way, I must pay serious attention ere I end my remarks, but, before doing so, let me show that without leaving the immediate reticulations of experience, or asking what makes activity itself act, we still find the distinction between less real and more real activities forced upon us, and are driven to much soul-searching on the purely phenomenal plane.

We must not forget, namely, in talking of the ultimate character of our activity-experiences, that each of them is but a portion of a wider world, one link in the vast chain of processes of experience out of which history is made. Each partial process, to him who lives through it, defines itself by its origin and its goal; but to an observer with a wider mind-span who should live outside of it, that goal would appear but as a provisional halting-place, and the subjectively felt activity would be seen to continue into objective activities that led far beyond. We thus acquire a habit, in discussing activity-experiences, of defining them by their relation to something more. If an experience be one of narrow span, it will be mistaken as to what activity it is and whose. You think that you are acting while you are only obeying some one's push. You think you are doing this, but you are doing something of which you do not dream. For instance, you think you are but drinking this glass; but you are really creating the liver-cirrhosis that will end your days. You think you are just driving this bargain, but, as Stevenson says somewhere, you are laying down a link in the policy of mankind.

Generally speaking, the onlooker, with his wider field of vision, regards the ultimate outcome of an activity as what it is more really doing; and the most previous agent ascertainable, being the first source of action, he regards as the most real agent in the field. The others but transmit that agent's impulse; on him we put responsibility; we name him when one asks us, 'Who's to blame?'

But the most previous agents ascertainable, instead of being of longer span, are often of much shorter span than the activity in view. Brain-cells are our best example. My brain-cells are believed to excite each other from next to next (by contiguous transmission of katabolic alteration, let us say), and to have been doing so long before this present stretch of lecturing-activity on my part began. If any one cell-group stops its activity, the lecturing will cease or show disorder of form. Cessante causa, cessat et effectus—does not this look as if the short-span brain activities were the more real activities, and the lecturing activities on my part only their effects? Moreover, as Hume so clearly pointed out, in my mental activity-situation the words physically to be uttered are represented as the activity's immediate goal. These words, however, cannot be uttered without intermediate physical processes in the bulb and vagi nerves, which processes nevertheless fail to figure in the mental activity-series at all. That series, therefore, since it leaves out vitally real steps of action, cannot represent the real activities. It is something purely subjective; the facts of activity are elsewhere. They are something far more interstitial, so to speak, than what my feelings record.

The real facts of activity that have in point of fact been systematically pleaded for by philosophers have, so far as my information goes, been of three principal types.

The first type takes a consciousness of wider time-span than ours to be the vehicle of the more real activity. Its will is the agent, and its purpose is the action done.

The second type assumes that 'ideas' struggling with one another are the agents, and that the prevalence of one set of them is the action.

The third type believes that nerve-cells are the agents, and that resultant motor discharges are the acts achieved.

Now if we must de-realize our immediately felt activity-situations for the benefit of either of these types of substitute, we ought to know what the substitution practically involves. What practical difference ought it to make if, instead of saying naively that 'I' am active now in delivering this address, I say that a wider thinker is active, or that certain ideas are active, or that certain nerve-cells are active, in producing the result?

This would be the pragmatic meaning of the three hypotheses. Let us take them in succession in seeking a reply.

If we assume a wider thinker, it is evident that his purposes envelop mine. I am really lecturing for him; and altho I cannot surely know to what end, yet if I take him religiously, I can trust it to be a good end, and willingly connive. I can be happy in thinking that my activity transmits his impulse, and that his ends prolong my own. So long as I take him religiously, in short, he does not de-realize my activities. He tends rather to corroborate the reality of them, so long as I believe both them and him to be good.

When now we turn to ideas, the case is different, inasmuch as ideas are supposed by the association psychology to influence each other only from next to next. The 'span' of an idea, or pair of ideas, is assumed to be much smaller instead of being larger than that of my total conscious field. The same results may get worked out in both cases, for this address is being given anyhow. But the ideas supposed to 'really' work it out had no prevision of the whole of it; and if I was lecturing for an absolute thinker in the former case, so, by similar reasoning, are my ideas now lecturing for me, that is, accomplishing unwittingly a result which I approve and adopt. But, when this passing lecture is over, there is nothing in the bare notion that ideas have been its agents that would seem to guarantee that my present purposes in lecturing will be prolonged. I may have ulterior developments in view; but there is no certainty that my ideas as such will wish to, or be able to, work them out.

The like is true if nerve-cells be the agents. The activity of a nerve-cell must be conceived of as a tendency of exceedingly short reach, an 'impulse' barely spanning the way to the next cell—for surely that amount of actual 'process' must be 'experienced' by the cells if what happens between them is to deserve the name of activity at all. But here again the gross resultant, as I perceive it, is indifferent to the agents, and neither wished or willed or foreseen. Their being agents now congruous with my will gives me no guarantee that like results will recur again from their activity. In point of fact, all sorts of other results do occur. My mistakes, impotencies, perversions, mental obstructions, and frustrations generally, are also results of the activity of cells. Altho these are letting me lecture now, on other occasions they make me do things that I would willingly not do.

The question Whose is the real activity? is thus tantamount to the question What will be the actual results? Its interest is dramatic; how will things work out? If the agents are of one sort, one way; if of another sort, they may work out very differently. The pragmatic meaning of the various alternatives, in short, is great. It makes more than a merely verbal difference which opinion we take up.

You see it is the old dispute come back! Materialism and teleology; elementary short-span actions summing themselves 'blindly,' or far foreseen ideals coming with effort into act.

Naively we believe, and humanly and dramatically we like to believe, that activities both of wider and of narrower span are at work in life together, that both are real, and that the long-span tendencies yoke the others in their service, encouraging them in the right direction, and damping them when they tend in other ways. But how to represent clearly the modus operandi of such steering of small tendencies by large ones is a problem which metaphysical thinkers will have to ruminate upon for many years to come. Even if such control should eventually grow clearly picturable, the question how far it is successfully exerted in this actual world can be answered only by investigating the details of fact. No philosophic knowledge of the general nature and constitution of tendencies, or of the relation of larger to smaller ones, can help us to predict which of all the various competing tendencies that interest us in this universe are likeliest to prevail. We know as an empirical fact that far-seeing tendencies often carry out their purpose, but we know also that they are often defeated by the failure of some contemptibly small process on which success depends. A little thrombus in a statesman's meningeal artery will throw an empire out of gear. Therefore I cannot even hint at any solution of the pragmatic issue. I have only wished to show you that that issue is what gives the real interest to all inquiries into what kinds of activity may be real. Are the forces that really act in the world more foreseeing or more blind? As between 'our' activities as 'we' experience them, and those of our ideas, or of our brain-cells, the issue is well defined.

I said awhile back (p. 381) that I should return to the 'metaphysical' question before ending; so, with a few words about that, I will now close my remarks.

In whatever form we hear this question propounded, I think that it always arises from two things, a belief that causality must be exerted in activity, and a wonder as to how causality is made. If we take an activity-situation at its face-value, it seems as if we caught in flagrante delicto the very power that makes facts come and be. I now am eagerly striving, for example, to get this truth which I seem half to perceive, into words which shall make it show more clearly. If the words come, it will seem as if the striving itself had drawn or pulled them into actuality out from the state of merely possible being in which they were. How is this feat performed? How does the pulling pull? How do I get my hold on words not yet existent, and when they come, by what means have I made them come? Really it is the problem of creation; for in the end the question is: How do I make them be? Real activities are those that really make things be, without which the things are not, and with which they are there. Activity, so far as we merely feel it, on the other hand, is only an impression of ours, it may be maintained; and an impression is, for all this way of thinking, only a shadow of another fact.

Arrived at this point, I can do little more than indicate the principles on which, as it seems to me, a radically empirical philosophy is obliged to rely in handling such a dispute.

If there be real creative activities in being, radical empiricism must say, somewhere they must be immediately lived. Somewhere the that of efficacious causing and the what of it must be experienced in one, just as the what and the that of 'cold' are experienced in one whenever a man has the sensation of cold here and now. It boots not to say that our sensations are fallible. They are indeed; but to see the thermometer contradict us when we say 'it is cold' does not abolish cold as a specific nature from the universe. Cold is in the arctic circle if not here. Even so, to feel that our train is moving when the train beside our window moves, to see the moon through a telescope come twice as near, or to see two pictures as one solid when we look through a stereoscope at them, leaves motion, nearness, and solidity still in being—if not here, yet each in its proper seat elsewhere. And wherever the seat of real causality is, as ultimately known 'for true' (in nerve-processes, if you will, that cause our feelings of activity as well as the movements which these seem to prompt), a philosophy of pure experience can consider the real causation as no other nature of thing than that which even in our most erroneous experiences appears to be at work. Exactly what appears there is what we mean by working, tho we may later come to learn that working was not exactly there. Sustaining, persevering, striving, paying with effort as we go, hanging on, and finally achieving our intention—this is action, this is effectuation in the only shape in which, by a pure experience-philosophy, the whereabouts of it anywhere can be discussed. Here is creation in its first intention, here is causality at work.[1] To treat this offhand as the bare illusory

[Footnote 1: Let me not be told that this contradicts a former article of mine, 'Does consciousness exist?' in the Journal of Philosophy for September 1, 1904 (see especially page 489), in which it was said that while 'thoughts' and 'things' have the same natures, the natures work 'energetically' on each other in the things (fire burns, water wets, etc.), but not in the thoughts. Mental activity-trains are composed of thoughts, yet their members do work on each other: they check, sustain, and introduce. They do so when the activity is merely associational as well as when effort is there. But, and this is my reply, they do so by other parts of their nature than those that energize physically. One thought in every developed activity-series is a desire or thought of purpose, and all the other thoughts acquire a feeling tone from their relation of harmony or oppugnancy to this. The interplay of these secondary tones (among which 'interest,' 'difficulty,' and 'effort' figure) runs the drama in the mental series. In what we term the physical drama these qualities play absolutely no part. The subject needs careful working out; but I can see no inconsistency.]

surface of a world whose real causality is an unimaginable ontological principle hidden in the cubic deeps, is, for the more empirical way of thinking, only animism in another shape. You explain your given fact by your 'principle,' but the principle itself, when you look clearly at it, turns out to be nothing but a previous little spiritual copy of the fact. Away from that one and only kind of fact your mind, considering causality, can never get.[1]

[Footnote 1: I have found myself more than once accused in print of being the assertor of a metaphysical principle of activity. Since literary misunderstandings retard the settlement of problems, I should like to say that such an interpretation of the pages I have published on effort and on will is absolutely foreign to what I meant to express. I owe all my doctrines on this subject to Renouvier; and Renouvier, as I understand him, is (or at any rate then was) an out and out phenomenist, a denier of 'forces' in the most strenuous sense. Single clauses in my writing, or sentences read out of their connexion, may possibly have been compatible with a transphenomenal principle of energy; but I defy any one to show a single sentence which, taken with its context, should be naturally held to advocate that view. The misinterpretation probably arose at first from my having defended (after Renouvier) the indeterminism of our efforts. 'Free will' was supposed by my critics to involve a supernatural agent. As a matter of plain history, the only 'free will' I have ever thought of defending is the character of novelty in fresh activity-situations. If an activity-process is the form of a whole 'field of consciousness,' and if each field of consciousness is not only in its totality unique (as is now commonly admitted), but has its elements unique (since in that situation they are all dyed in the total), then novelty is perpetually entering the world and what happens there is not pure repetition, as the dogma of the literal uniformity of nature requires. Activity-situations come, in short, each with an original touch. A 'principle' of free will, if there were one, would doubtless manifest itself in such phenomena, but I never saw, nor do I now see, what the principle could do except rehearse the phenomenon beforehand, or why it ever should be invoked.]

I conclude, then, that real effectual causation as an ultimate nature, as a 'category,' if you like, of reality, is just what we feel it to be, just that kind of conjunction which our own activity-series reveal. We have the whole butt and being of it in our hands; and the healthy thing for philosophy is to leave off grubbing underground for what effects effectuation, or what makes action act, and to try to solve the concrete questions of where effectuation in this world is located, of which things are the true causal agents there, and of what the more remote effects consist.

From this point of view the greater sublimity traditionally attributed to the metaphysical inquiry, the grubbing inquiry, entirely disappears. If we could know what causation really and transcendentally is in itself, the only use of the knowledge would be to help us to recognize an actual cause when we had one, and so to track the future course of operations more intelligently out. The mere abstract inquiry into causation's hidden nature is not more sublime than any other inquiry equally abstract. Causation inhabits no more sublime level than anything else. It lives, apparently, in the dirt of the world as well as in the absolute, or in man's unconquerable mind. The worth and interest of the world consists not in its elements, be these elements things, or be they the conjunctions of things; it exists rather in the dramatic outcome of the whole process, and in the meaning of the succession stages which the elements work out.

My colleague and master, Josiah Royce, in a page of his review of Stout's Analytic Psychology, in Mind for 1897, has some fine words on this point with which I cordially agree. I cannot agree with his separating the notion of efficacy from that of activity altogether (this I understand to be one contention of his), for activities are efficacious whenever they are real activities at all. But the inner nature both of efficacy and of activity are superficial problems, I understand Royce to say; and the only point for us in solving them would be their possible use in helping us to solve the far deeper problem of the course and meaning of the world of life. Life, says our colleague, is full of significance, of meaning, of success and of defeat, of hoping and of striving, of longing, of desire, and of inner value. It is a total presence that embodies worth. To live our own lives better in this presence is the true reason why we wish to know the elements of things; so even we psychologists must end on this pragmatic note.

The urgent problems of activity are thus more concrete. They all are problems of the true relation of longer-span to shorter-span activities. When, for example, a number of 'ideas' (to use the name traditional in psychology) grow confluent in a larger field of consciousness, do the smaller activities still coexist with the wider activities then experienced by the conscious subject? And, if so, do the wide activities accompany the narrow ones inertly, or do they exert control? Or do they perhaps utterly supplant and replace them and short-circuit their effects? Again, when a mental activity-process and a brain-cell series of activities both terminate in the same muscular movement, does the mental process steer the neural processes or not? Or, on the other hand, does it independently short-circuit their effects? Such are the questions that we must begin with. But so far am I from suggesting any definitive answer to such questions, that I hardly yet can put them clearly. They lead, however, into that region of panpsychic and ontologic speculation of which Professors Bergson and Strong have lately enlarged the literature in so able and interesting a way. The results of these authors seem in many respects dissimilar, and I understand them as yet but imperfectly; but I cannot help suspecting that the direction of their work is very promising, and that they have the hunter's instinct for the fruitful trails.



In my Principles of Psychology (vol. ii, p. 646) I gave the name of the 'axiom of skipped intermediaries and transferred relations' to a serial principle of which the foundation of logic, the dictum de omni et nullo (or, as I expressed it, the rule that what is of a kind is of that kind's kind), is the most familiar instance. More than the more is more than the less, equals of equals are equal, sames of the same are the same, the cause of a cause is the cause of its effects, are other examples of this serial law. Altho it applies infallibly and without restriction throughout certain abstract series, where the 'sames,' 'causes,' etc., spoken of, are 'pure,' and have no properties save their sameness, causality, etc., it cannot be applied offhand to concrete objects with numerous properties and relations, for it is hard to trace a straight line of sameness, causation, or whatever it may be, through a series of such objects without swerving into some 'respect' where the relation, as pursued originally, no longer holds: the objects have so many 'aspects' that we are constantly deflected from our original direction, and find, we know not why, that we are following something different from what we started with. Thus a cat is in a sense the same as a mouse-trap, and a mouse-trap the same as a bird-cage; but in no valuable or easily intelligible sense is a cat the same as a bird-cage. Commodore Perry was in a sense the cause of the new regime in Japan, and the new regime was the cause of the russian Douma; but it would hardly profit us to insist on holding to Perry as the cause of the Douma: the terms have grown too remote to have any real or practical relation to each other. In every series of real terms, not only do the terms themselves and their associates and environments change, but we change, and their meaning for us changes, so that new kinds of sameness and types of causation continually come into view and appeal to our interest. Our earlier lines, having grown irrelevant, are then dropped. The old terms can no longer be substituted nor the relations 'transferred,' because of so many new dimensions into which experience has opened. Instead of a straight line, it now follows a zigzag; and to keep it straight, one must do violence to its spontaneous development. Not that one might not possibly, by careful seeking (tho I doubt it), find some line in nature along which terms literally the same, or causes causal in the same way, might be serially strung without limit, if one's interest lay in such finding. Within such lines our axioms might hold, causes might cause their effect's effects, etc.; but such lines themselves would, if found, only be partial members of a vast natural network, within the other lines of which you could not say, in any sense that a wise man or a sane man would ever think of, in any sense that would not be concretely silly, that the principle of skipt intermediaries still held good. In the practical world, the world whose significances we follow, sames of the same are certainly not sames of one another; and things constantly cause other things without being held responsible for everything of which those other things are causes.

Professor Bergson, believing as he does in a heraclitean 'devenir reel,' ought, if I rightly understand him, positively to deny that in the actual world the logical axioms hold good without qualification. Not only, according to him, do terms change, so that after a certain time the very elements of things are no longer what they were, but relations also change, so as no longer to obtain in the same identical way between the new things that have succeeded upon the old ones. If this were really so, then however indefinitely sames might still be substituted for sames in the logical world of nothing but pure sameness, in the world of real operations every line of sameness actually started and followed up would eventually give out, and cease to be traceable any farther. Sames of the same, in such a world, will not always (or rather, in a strict sense will never) be the same as one another, for in such a world there is no literal or ideal sameness among numerical differents. Nor in such a world will it be true that the cause of the cause is unreservedly the cause of the effect; for if we follow lines of real causation, instead of contenting ourselves with Hume's and Kant's eviscerated schematism, we find that remoter effects are seldom aimed at by causal intentions,[1] that no one kind of causal activity continues indefinitely, and that the principle of skipt intermediaries can be talked of only in abstracto.[2]

Volumes i, ii, and iii of the Monist (1890-1893) contain a number of articles by Mr. Charles S. Peirce, articles the originality of which has apparently prevented their making an immediate impression, but which, if I mistake not, will prove a gold-mine of ideas for thinkers of the coming generation. Mr. Peirce's views, tho reached so differently, are altogether congruous with Bergson's. Both philosophers believe that the appearance of novelty in things is genuine. To an observer standing outside of its generating causes, novelty can appear only as so much 'chance'; to one who stands inside it is the expression of 'free creative activity.' Peirce's 'tychism' is thus practically synonymous with Bergson's 'devenir reel.' The common objection to admitting novelties is that by jumping abruptly in, ex nihilo, they shatter the world's rational continuity. Peirce meets this objection by combining his tychism

[Footnote 1: Compare the douma with what Perry aimed at.]

[Footnote 2: Compare Appendix B, as to what I mean here by 'real' casual activity.]

with an express doctrine of 'synechism' or continuity, the two doctrines merging into the higher synthesis on which he bestows the name of 'agapasticism (loc. cit., iii, 188), which means exactly the same thing as Bergson's 'evolution creatrice.' Novelty, as empirically found, doesn't arrive by jumps and jolts, it leaks in insensibly, for adjacents in experience are always interfused, the smallest real datum being both a coming and a going, and even numerical distinctness being realized effectively only after a concrete interval has passed. The intervals also deflect us from the original paths of direction, and all the old identities at last give out, for the fatally continuous infiltration of otherness warps things out of every original rut. Just so, in a curve, the same direction is never followed, and the conception of it as a myriad-sided polygon falsifies it by supposing it to do so for however short a time. Peirce speaks of an 'infinitesimal' tendency to diversification. The mathematical notion of an infinitesimal contains, in truth, the whole paradox of the same and yet the nascent other, of an identity that won't keep except so far as it keeps failing, that won't transfer, any more than the serial relations in question transfer, when you apply them to reality instead of applying them to concepts alone.

A friend of mine has an idea, which illustrates on such a magnified scale the impossibility of tracing the same line through reality, that I will mention it here. He thinks that nothing more is needed to make history 'scientific' than to get the content of any two epochs (say the end of the thirteenth and the end of the nineteenth century) accurately defined, then accurately to define the direction of the change that led from the one epoch into the other, and finally to prolong the line of that direction into the future. So prolonging the line, he thinks, we ought to be able to define the actual state of things at any future date we please. We all feel the essential unreality of such a conception of 'history' as this; but if such a synechistic pluralism as Peirce, Bergson, and I believe in, be what really exists, every phenomenon of development, even the simplest, would prove equally rebellious to our science should the latter pretend to give us literally accurate instead of approximate, or statistically generalized, pictures of the development of reality.

I can give no further account of Mr. Peirce's ideas in this note, but I earnestly advise all students of Bergson to compare them with those of the french philosopher.



Absolute, the, 49, 108-109, 114 ff., 173, 175, 190 ff., 203, 271, 292 ff., 311; not the same as God, 111, 134; its rationality, 114 f.; its irrationality, 117-129; difficulty of conceiving it, 195.

Absolutism, 34, 38, 40, 54, 72 f, 79, 122, 310. See Monism.

Achilles and tortoise, 228, 255.

All-form, the, 34, 324.

Analogy, 8, 151 f.

Angels, 164.

Antinomies, 231, 239.


BAILEY, S., 5.

BERGSON, H., Lecture VI, passim. His characteristics, 226 f, 266.

'Between,' 70.

Block-universe, 310, 328.

BRADLEY, F.H., 46, 69, 79, 211, 220, 296.

Brain, 160.

CAIRD, E., 89, 95, 137.

CATO, 304.

Causation, 258. See Influence.

Change, 231, 253.

CHESTERTON, 203, 303.

Compounding of mental states, 168, 173, 186 f., 268, 281, 284, 292, 296.

Concepts, 217, 234 f.

Conceptual method, 243 f., 246, 253.

Concrete reality, 283, 286.

Confluence, 326.

Conflux, 257.

Consciousness, superhuman, 156, 310 f.; its compound nature, 168, 173, 186 f., 289.

Continuity, 256 f., 325.

Contradiction, in Hegel, 89 f.

Creation, 29, 119.

Death, 303.

Degrees, 74.

Dialectic method, 89.

Difference, 257 f.

Diminutive epithets, 12, 24. Discreteness of change, 231.

'Each-form,' the, 34, 325.

Earth, the, in Fechner's philosophy, 156; is an angel, 164.

Earth-soul, 152 f.

Elan vital, 262.

Empiricism, 264, 277; and religion, 314; defined, 7.

Endosmosis, 257.

Epithets. See Diminutive.

Evil, 310.

Experience, 312; religious, 307.

Extremes, 67, 74.

'Faith-ladder,' 328.

'Fall,' the, 119, 310.

FECHNER, Lecture IV, passim. His life, 145-150; he reasons by analogy, 151; his genius, 154; compared with Royce, 173, 207; not a genuine monist, 293; his God; and religious experience, 308.

FERRIER, Jas., 13.

Finite experience, 39, 48, 182, 192-193.

Finiteness, of God, 111, 124, 294.

Foreignness, 31.

German manner of philosophizing, 17.

GOD, 24 f., 111, 124, 193, 240, 294.

GREEN, T.H., 6, 24, 137, 278.

HALDANE, R.B., 138.

HEGEL, Lecture III, passim, 11, 85, 207, 211, 219, 296. His vision, 88, 98 f., 104; his use of double negation, 102; his vicious intellectualism 106; Haldane on, 138; McTaggart on, 140; Royce on, 143.

HODGSON, S.H., 282.

Horse, 265.

HUME, 19, 267.

Idealism, 36. See Absolutism.

Identity, 93.

Immortality, Fechner's view of, 171.

'Independent' beings, 55, 58.

Indeterminism, 77.

Infinity, 229.

Influence, 258, 561.

Intellect, its function is practical, 247 f., 252.

Intellectualism, vicious, 60, 218.

Intellectualist logic, 216, 259, 261.

Intellectualist method, 291.

Interaction, 56.

Intimacy, 31.

Irrationality, 81; of the absolute, 117-129.

JACKS, L.P., 35.

JOACHIM, H., 121, 141.

JONES, H., 52.

KANT, 19, 199, 238, 240.


Life, 523.

Log, 323.

Logic, 92, 211; Intellectualist, 217, 242.

LOTZE, 55, 120.

LUTHER, 304.

McTAGGART, 51, 74 f., 120, 140 f., 183.

Manyness in oneness, 322. See Compounding.

Mental chemistry, 185.

MILL, J.S., 242, 260.

Mind, dust theory, 189.

Mind, the eternal, 137. See Absolute.

Monism, 36, 117, 125, 201, 313, 321 f.; Fechner's, 153. See Absolutism.

Monomaniacs, 78.

Motion, 233, 238, 254; Zeno on, 228.

MYERS, F.W.H., 315.

Nature, 21, 286.

Negation, 93 f.; double, 102.

Newton, 260.

Other, 95, 312; 'its own other,' 108 f., 282.

Oxford, 3, 313, 331.

Pantheism, 24, 28.

PAULSEN, 18, 22.

Personality, divided, 298.

Philosophers, their method, 9; their common desire, 11 f.; they must reason, 13.

Philosophies, their types, 23, 31.


Plant-soul, 165 f.

Pluralism, 45, 76, 79, 311, 319, 321 f.

Polytheism, 310.

Practical reason, 329.

Psychic synthesis, 185. See Compounding.

Psychical research, 299.

'Qua,' 39, 47, 267, 270.

'Quatenus,' 47, 267.

Rationalism defined, 7, 98; its thinness, 144, 237.

Rationality, 81, 112 f., 319 f.

Reality, 262 f., 264, 283 f.

Reason, 286, 312.

Relating, 7.

Relations, 70, 278 ff.; 'external,' 80.

Religious experiences, 305 f.


ROYCE, 61 f., 115, 173, 182 f., 197, 207, 212, 265, 296.

Same, 269, 281.

Savage philosophy, 21.

Science, 145.

Sensations, 279.

Socialism, 78.


Soul, 199, 209.

'Some,' 79.

Sphinx, 22.


Spiritualistic philosophy, 23.

Sugar, 220, 232.

Synthesis, psychic. See Compounding.

TAYLOR, A.E., 76, 139, 212.

Theism, 24.

Thick, the, 136.

'Thickness' of Fechner's philosophy, 144.

Thin, the, 136.

Thinness of the current transcendentalism, 144, 174 f.

Time, 232.

Units of reality, 287.

Vision, in philosophy, 20.

WELLS, H.G., 78.

Will to believe, 328.

Witnesses, as implied in experience, 200.

WUNDT, W., 185.

ZENO, 228.


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