FOOTNOTES:
[25] [Reprinted from the Journal of Philosophy, Psychology and Scientific Methods, vol. I, 1904, No. 20, September 29, and No. 21, October 13. Pp. 52-76 have also been reprinted, with some omissions, alterations and additions, in The Meaning of Truth, pp. 102-120. The alterations have been adopted in the present text. This essay is referred to in A Pluralistic Universe, p. 280, note 5. Ed.]
[26] [Cf. Berkeley: Principles of Human Knowledge, Introduction; Hume: An Enquiry Concerning Human Understanding, sect. vii, part ii (Selby-Bigge’s edition, p. 74); James Mill: Analysis of the Phenomena of the Human Mind, ch. viii; J. S. Mill: An Examination of Sir William Hamilton’s Philosophy, ch. xi, xii; W. K. Clifford: Lectures and Essays, pp. 274 ff.]
[27] [See “The Experience of Activity,” below, pp. [155-189].]
[28] The psychology books have of late described the facts here with approximate adequacy. I may refer to the chapters on ‘The Stream of Thought’ and on the Self in my own Principles of Psychology, as well as to S. H. Hodgson’s Metaphysic of Experience, vol. i, ch. vii and viii.
[29] [See “The Thing and its Relations,” below, pp. [92-122].]
[30] For brevity’s sake I altogether omit mention of the type constituted by knowledge of the truth of general propositions. This type has been thoroughly and, so far as I can see, satisfactorily, elucidated in Dewey’s Studies in Logical Theory. Such propositions are reducible to the S-is-P form; and the ‘terminus’ that verifies and fulfils is the SP in combination. Of course percepts may be involved in the mediating experiences, or in the ‘satisfactoriness’ of the P in its new position.
[32] [“On the Function of Cognition,” Mind, vol. x, 1885, and “The Knowing of Things Together,” Psychological Review, vol. ii, 1895. These articles are reprinted, the former in full, the latter in part, in The Meaning of Truth, pp. 1-50. Ed.] These articles and their doctrine, unnoticed apparently by any one else, have lately gained favorable comment from Professor Strong. [“A Naturalistic Theory of the Reference of Thought to Reality,” Journal of Philosophy, Psychology and Scientific Methods, vol. i, 1904.] Dr. Dickinson S. Miller has independently thought out the same results [“The Meaning of Truth and Error,” Philosophical Review, vol. ii, 1893; “The Confusion of Function and Content in Mental Analysis,” Psychological Review, vol. ii, 1895], which Strong accordingly dubs the James-Miller theory of cognition.
[33] [Cf. H. Lotze: Metaphysik, §§ 37-39, 97, 98, 243.]
[34] Mr. Bradley, not professing to know his absolute aliunde, nevertheless derealizes Experience by alleging it to be everywhere infected with self-contradiction. His arguments seem almost purely verbal, but this is no place for arguing that point out. [Cf. F. H. Bradley; Appearance and Reality, passim; and below, pp. [106-122].]
[35] Of which all that need be said in this essay is that it also can be conceived as functional, and defined in terms of transitions, or of the possibility of such. [Cf. Principles of Psychology, vol. i, pp. 473-480, vol. ii, pp. 337-340; Pragmatism, p. 265; Some Problems of Philosophy, pp. 63-74; Meaning of Truth, pp. 246-247, etc. Ed.]
[36] [Cf. below, pp. [93] ff.]
[37] [Cf. “How Two Minds Can Know One Thing,” below, pp. [123-136].]
[38] The notion that our objects are inside of our respective heads is not seriously defensible, so I pass it by.
[39] [The argument is resumed below, pp. [101] sq. Ed.]
[40] Our minds and these ejective realities would still have space (or pseudo-space, as I believe Professor Strong calls the medium of interaction between ‘things-in-themselves’) in common. These would exist where, and begin to act where, we locate the molecules, etc., and where we perceive the sensible phenomena explained thereby. [Cf. Morton Prince: The Nature of Mind, and Human Automatism, part i, ch. iii, iv; C. A. Strong: Why the Mind Has a Body, ch. xii.]
[41] [Cf. below, p. [188]; A Pluralistic Universe, Lect. iv-vii.]
[42] I have said something of this latter alliance in an article entitled ‘Humanism and Truth,’ in Mind, October, 1904. [Reprinted in The Meaning of Truth, pp. 51-101. Cf. also “Humanism and Truth Once More,” below, pp. [244-265].]
III
THE THING AND ITS RELATIONS[43]
Experience in its immediacy seems perfectly fluent. The active sense of living which we all enjoy, before reflection shatters our instinctive world for us, is self-luminous and suggests no paradoxes. Its difficulties are disappointments and uncertainties. They are not intellectual contradictions.
When the reflective intellect gets at work, however, it discovers incomprehensibilities in the flowing process. Distinguishing its elements and parts, it gives them separate names, and what it thus disjoins it can not easily put together. Pyrrhonism accepts the irrationality and revels in its dialectic elaboration. Other philosophies try, some by ignoring, some by resisting, and some by turning the dialectic procedure against itself, negating its first negations, to restore the fluent sense of life again, and let redemption take the place of innocence. The perfection with which any philosophy may do this is the measure of its human success and of its importance in philosophic history. In [the last essay], ‘A World of Pure Experience,’ I tried my own hand sketchily at the problem, resisting certain first steps of dialectics by insisting in a general way that the immediately experienced conjunctive relations are as real as anything else. If my sketch is not to appear too naïf, I must come closer to details, and in the present essay I propose to do so.