In this early paper of James’ are to be found foreshadowings of pragmatism both as a method and as a theory of truth. Pragmatism as a method is shown in the whole discussion of the primacy of sensations and of the necessity for reducing conceptions to perceptions. This is exactly in line with the pragmatism proposed by Peirce in 1878 and here quoted from by James. Pragmatism as a theory of truth is anticipated by the proposal that the idea knows, and knows truly, the reality which it is able to make changes in. The idea proves its reference to a given reality by making these specified changes. It is antecedently true only if it can bring about these changes. The next step is to say that its truth consists in its ability to forecast and bring to pass these changes. Then we have pragmatism as a theory of truth. James did not take this step, as we shall see, until after 1904.
There is also a suggestion of the ‘subjectivity’ of James’ later theory of truth, which would differentiate him even at this time from Peirce on the question of truth. He has said that a true idea must indeed resemble reality, but who, he asks, is to determine what is real? He answers that an idea is true when it resembles something which I, as critic, think to be reality. “When [the enquirer] finds that the feeling that he is studying contemplates what he himself regards as a reality he must of course admit the feeling itself to be truly cognitive”. Peirce would say that the idea is not true unless it points to a reality that would be found by all investigators, quite irrespective of what the one person acting as critic may think. James and Pierce would therefore, begin to diverge even at this early date on the truth question. As to what constitutes clearness, they are in agreement.
Something of the same idea is stated again four years later in an article which appeared in Mind[5] and which was republished the following year as a chapter of the Principles of Psychology.[6] One passage will show the general trend; “A conception to prevail, must terminate in a world of orderly experience. A rare phenomenon, to displace frequent ones, must belong with others more frequent still. The history of science is strewn with wrecks and ruins of theory—essences and principles, fluids and forces—once fondly clung to, but found to hang together with no facts of sense. The exceptional phenomena solicit our belief in vain until such time as we chance to conceive of them as of kinds already admitted to exist. What science means by ‘verification’ is no more than this, that no object of conception shall be believed which sooner or later has not some permanent object of sensation for its term…. Sensible vividness or pungency is then the vital factor in reality when once the conflict between objects, and the connecting of them together in the mind, has begun.” (Italics mine).
And in another connection he expresses the idea as follows: “Conceptual systems which neither began nor left off in sensations would be like bridges without piers. Systems about fact must plunge themselves into sensations as bridges plunge themselves into the rock. Sensations are the stable rock, the terminus a quo and the terminus ad quem of thought. To find such termini is our aim with all our theories—-to conceive first when and where a certain sensation may be had and then to have it. Finding it stops discussion. Failure to find it kills the false conceit of knowledge. Only when you deduce a possible sensation for me from your theory, and give it to me when and where the theory requires, do I begin to be sure that your thought has anything to do with truth.” (11:7).
In 1902 James contributed to the “Dictionary of Philosophy and Psychology” published by J. Mark Baldwin the following definition for Pragmatism.
“The doctrine that the whole ‘meaning’ of a conception expresses itself in practical consequences, consequences either in the shape of conduct to be recommended, or in that of experience to be expected, if the conception be true; which consequences would be different if it were untrue, and must be different from the consequences by which the meaning of other conceptions is in turn expressed. If a second conception should not appear to have either consequences, then it must really be only the first conception under a different name. In methodology it is certain that to trace and compare their respective consequences is an admirable way of establishing the different meanings of different conceptions”.
It will be seem that James has not in 1902 differentiated between pragmatism as a method and as a theory of truth. Leaving out the one reference to truth, the definition is an excellent statement of the Peircian doctrine of clearness. This is especially to be noticed in the last two sentences, which are perfectly ‘orthodox’ statements of method alone.
In 1904 and 1905 James published two papers in Mind on the truth question. The first, “Humanism and Truth”, may be called his ‘border-line’ article. In this he is attempting to give a sympathetic interpretation of the humanistic theory of truth—which he later said is exactly like his own—but is still making the interpretation as an outsider. In the second article he has definitely embraced the humanistic theory and is defending it.
The first article begins as follows:[7] “Receiving from the editor of Mind an advance proof of Mr. Bradley’s article for July on ‘Truth and Practice’, I understand this as a hint to me to join in the controversy over ‘Pragmatism’ which seems to have seriously begun. As my name has been coupled with the movement, I deem it wise to take the hint, the more so as in some quarters greater credit has been given me than I deserve, and probably undeserved discredit in other quarters falls also to my lot.
“First, as to the word ‘pragmatism’. I myself have only used the term to indicate a method of carrying on abstract discussion. The serious meaning of a concept, says Mr. Peirce, lies in the concrete difference to someone which its being true will make. Strive to bring all debated questions to that ‘pragmatic’ test, and you will escape vain wrangling: if it can make no practical difference which of two statements be true, then they are really one statement in two verbal forms; if it can make no practical difference whether a given statement be true or false, then the statement has no real meaning. In neither case is there anything fit to quarrel about; we may save our breath, and pass to more important things.