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And it is in the recognition of this fact that Eucken's philosophy of religion constitutes a new kind of idealistic movement a movement tending more and more in the direction of Christianity. But he differs here again from the absolute idealists and the pragmatists.
Such economical faith, enabling one to dissolve the hard materialistic world into a work of mind, which mind might outflank, was traditional in the radical Emersonian circles in which pragmatism sprang up. It is one of the approaches to the movement; yet we may safely regard the ancestral transcendentalism of the pragmatists as something which they have turned their back upon, and mean to disown.
For fear of compromising other pragmatists, whoe'er they be, I will speak of the conception which I am trying to make intelligible, as my own conception. I first published it in the year 1885, in the first article reprinted in the present book.
"How far am I verified?" is the question which each kind of union and each kind of separation asks us here, so as good pragmatists we have to turn our face towards experience, towards 'facts. Absolute oneness remains, but only as an hypothesis, and that hypothesis is reduced nowadays to that of an omniscient knower who sees all things without exception as forming one single systematic fact.
They must back the world we find ourselves born into by "another and a better" world in which the eaches form an All and the All a One that logically presupposes, co-implicates, and secures each EACH without exception. Must we as pragmatists be radically tough-minded? or can we treat the absolute edition of the world as a legitimate hypothesis?
Apparently the most authoritative pragmatists admit that it covers one kind only; for there are two sorts of self-evidence in which, they say, it is not concerned: first, the dialectical relation between essences; and second, the known occurrence or experience of facts. There are obvious reasons why these two kinds of cognitions, so interesting to Mr.
We can never be sure we understand each other till we are able to bring the matter to this test. This is why metaphysical discussions are so much like fighting with the air; they have no practical issue of a sensational kind. Truth, then, for the Pragmatists is that which has "practical consequences." A belief is held to be true when it is "found to work."
'Truth, I there say, 'is a property of certain of our ideas. It means their agreement, as falsity means their disagreement, with reality. Pragmatists and intellectualists both accept this definition as a matter of course. "Grant an idea or belief to be true," it says, "what concrete difference will its being true make in any one's actual life? How will the truth be realized?
If the reader whom they address believes that A does not exist, while we pragmatists show that those for whom tho belief that it exists works satisfactorily will always call it true, he easily sneers at the naivete of our contention, for is not then the belief in question 'true, tho what it declares as fact has, as the reader so well knows, no existence? Mr.
No matter what religion we profess, whether it be Calvinism, or Catholicism, we are individualists, pragmatists, empiricists for ever. Our faces are set toward strange worlds presently to rise out of the sea and take on form and colour and substance worlds of new aspirations, of new ideas and new values.
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