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Not idly does Talmudical legend assert that the Law was offered first to all other nations and only Israel accepted the yoke. How far the discipline of the Law actually produced the Chosen People postulated in its conferment is a subtle question for pragmatists. Mr.
This dumbness of sensations has led such intellectualists as T.H. Green and Edward Caird to shove them almost beyond the pale of philosophic recognition, but pragmatists refuse to go so far.
They also find it impossible to imagine what makes the anti-pragmatists' dogmatic 'ipse dixit' assurance of reality more credible than the pragmatists conviction based on concrete verifications. M. Hebert will probably agree to this, when put in this way, so I do not see our inferiority to him in the matter of connaissance proprement dite.
Superficially this sounds like Kant's view; but between categories fulminated before nature began, and categories gradually forming themselves in nature's presence, the whole chasm between rationalism and empiricism yawns. To the genuine 'Kantianer' Schiller will always be to Kant as a satyr to Hyperion. Other pragmatists may reach more positive beliefs about the sensible core of reality.
I do not harshly believe it, but I admit its large plausibility that is all. I see no value whatever in jumping to a decision. One or two Pragmatists, so far as I can understand them, do not hold this view of predestination at all; but as a provisional assumption it underlies most scientific work. I glance at this question rather to express a detachment than a view.
Pragmatists are unable to see what you can possibly MEAN by calling an idea true, unless you mean that between it as a terminus a quo in some one's mind and some particular reality as a terminus ad quem, such concrete workings do or may intervene.
Pragmatists contend that the test of truth is its value for life if the fact obtained is the most useful and helpful for life, then it is the true one. Suppose we are endeavouring to solve the great question, "Is there a God?" We weigh the arguments for and against, but find it difficult to arrive at a definite conclusion, because the arguments on both sides seem equally plausible.
Man is one, and reality is one; there can no more be two 'orders of reality' not affecting each other than there can be two faculties in the human mind working independently of each other. The universe which is interpreted to us by our understanding is not unreal, nor are its laws pliant to our wills, as the pragmatists do vainly talk.
There is another matter to be noted as of some significance namely that leading Transcendentalists were, and leading Pragmatists now are, scholars and university men.
Exactly what gives its real dignity to the figure of Lincoln is that he stands invoking a primitive first principle of the age of innocence, and holding up the tables of an ancient law, against the trend of the nineteenth century; repeating, 'We hold these truths to be self-evident; that all men are created equal, that they are endowed by their Creator, etc., to a generation that was more and more disposed to say something like this: 'We hold these truths to be probable enough for pragmatists; that all things looking like men were evolved somehow, being endowed by heredity and environment with no equal rights, but very unequal wrongs, and so on.
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