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"The facts that fill the imaginations of pragmatists," Mr. Russell writes, "are psychical facts; where others might think of the starry heavens, pragmatists think of the perception of the starry heavens; where others think of God, pragmatists think of the belief in God, and so on.
Empiricists think that truth in general is distilled from single men's beliefs; and the so-called pragmatists 'go them one better' by trying to define what it consists in when it comes. It consists, I have elsewhere said, in such a working on the part of the beliefs as may bring the man into satisfactory relations with objects to which these latter point.
They come as a shock, these writings, because in the brief interval since they were published our view of life and letters has shifted. A swarm of mystics and pragmatists has replaced the lonely giants of Ouida's era. It is an epoch of closed pores, of constriction. The novel has changed.
It is a doctrine lending itself to abuse, and still more to caricature; but it is really the teaching of Socrates no less than of Protagoras; and it has held its own from his times to those of the Utilitarians and Pragmatists.
It is refreshing and reassuring, after the confused, melodramatic ways of philosophising to which the idealists and the pragmatists have accustomed us, to breathe again the crisp air of scholastic common sense. It is good for us to be held down, as the Platonic Socrates would have held us, to saying what we really believe, and sticking to what we say.
On the other hand, as against a merely theoretical interpretation of the universe, into which the moral element enters only as a sort of loosely-connected appendix, the pragmatists are amply justified. Practical ends are prior to theoretical explanations of what happens. But practical ends vary, and some measure of their relative values is needed.
'The prince of darkness, James says, 'may be a gentleman, as we are told he is, but whatever the God of earth and heaven is, he can surely be no gentleman, He is rather, we should say, conceived by pragmatists as an elected president, to whom we give a respect which is really a tribute to the wisdom of our own choice. A government in which we have no voice is repugnant to the democratic temper.
The former base their Absolute upon the demands of logic, whilst Eucken bases all upon the demands and potencies of life; the pragmatists emphasise the primary place of the will in the development of the inner life, but they have certainly ignored the presence of over-individual norms, as the goal of volition, whilst Eucken holds to the necessity of both.
In the latter case, as in the philosophy of M. Bergson, all past reality might constantly lie open to retentive intuition, a form of knowledge soaring quite over the head of any pragmatic method or pragmatic "truth." It looks, indeed, as if the history of at least personal experience were commonly taken for granted by pragmatists, as a basis on which to rear their method.
But it is only to the first sort of theory that pragmatism can be reasonably applied; to apply it also to the second would be to retire into that extreme subjectivism which the leading pragmatists have so hotly disclaimed.
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