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The God of our popular Christianity is but one member of a pluralistic system. He and we stand outside of each other, just as the devil, the saints, and the angels stand outside of both of us. I can hardly conceive of anything more different from the absolute than the God, say, of David or of Isaiah.
Meanwhile the incompleteness of the pluralistic universe, thus assumed and held to as the most probable hypothesis, is also represented by the pluralistic philosophy as being self-reparative through us, as getting its disconnections remedied in part by our behavior.
They have asked us to help rebuild their country, and by our assistance, to demonstrate that the democratic nations do not intend to abandon Nicaragua to the Cubans. As long as those who intend to pursue their pluralistic goals play important roles in Nicaragua, it deserves our continuing support.
The word 'and' trails along after every sentence. Something always escapes. 'Ever not quite' has to be said of the best attempts made anywhere in the universe at attaining all-inclusiveness. The pluralistic world is thus more like a federal republic than like an empire or a kingdom.
Facts are good, of course give us lots of facts. Principles are good give us plenty of principles. The world is indubitably one if you look at it in one way, but as indubitably is it many, if you look at it in another. It is both one and many let us adopt a sort of pluralistic monism.
I believe that radical empiricism, on the contrary, holding to the each-form, and making of God only one of the caches, affords the higher degree of intimacy. The general thesis of these lectures I said would be a defence of the pluralistic against the monistic view.
God's fiat on creation's day has figured in traditional philosophy as such an absolute cause and origin. Against this notion of the unity of origin of all there has always stood the pluralistic notion of an eternal self-existing many in the shape of atoms or even of spiritual units of some sort.
That is why, desiring to do it full justice, I valued its aptitude for moral-holiday giving so highly. Its claims in that way are unique, whereas its affinities with strenuousness are less emphatic than those of the pluralistic scheme. In the last lecture of my book I candidly admitted this inferiority of pluralism. It lacks the wide indifference that absolutism shows.
If Oxford men could be ignorant of anything, it might almost seem that they had remained ignorant of the great empirical movement towards a pluralistic panpsychic view of the universe, into which our own generation has been drawn, and which threatens to short-circuit their methods entirely and become their religious rival unless they are willing to make themselves its allies.
Pragmatically interpreted, pluralism or the doctrine that it is many means only that the sundry parts of reality may be externally related. Everything you can think of, however vast or inclusive, has on the pluralistic view a genuinely 'external' environment of some sort or amount. Things are 'with' one another in many ways, but nothing includes everything, or dominates over everything.
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