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Updated: May 10, 2025
Our common-sense pluralistic thinking escapes from the need of the pre-established harmony by distinguishing what we are from what we do. Let the world be made up of a plurality of agents in a 'loose' order, with room to manoeuvre and to adjust themselves to one another.
If we give to the monistic subspecies the name of philosophy of the absolute, we may give that of radical empiricism to its pluralistic rival, and it may be well to distinguish them occasionally later by these names. As a convenient way of entering into the study of their differences, I may refer to a recent article by Professor Jacks of Manchester College.
Pragmatism, pending the final empirical ascertainment of just what the balance of union and disunion among things may be, must obviously range herself upon the pluralistic side. Some day, she admits, even total union, with one knower, one origin, and a universe consolidated in every conceivable way, may turn out to be the most acceptable of all hypotheses.
The intimacy and the foreignness cannot be written down as simply coexisting. An order must be made; and in that order the higher side of things must dominate. The philosophy of the absolute agrees with the pluralistic philosophy which I am going to contrast with it in these lectures, in that both identify human substance with the divine substance.
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. Bradley admits the pluralistic thesis. 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.
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