[2] Dr. Edward Caird affirmed in his memoir of his brother (Principal John Caird) that idealists admit some pragmatist charges.
[3] Professor Stein, a contemporary European authority, to whom we shall again refer below, says, for example, in his well-known articles in the Archiv für Philosophie (1908), in reference to Pragmatism, that we have had nothing like it [as a ‘movement’] “since Nietzsche” (“Der Pragmatismus,” p. 9).
[4] See [Chapter VIII.], where I discuss the natural theology that bases itself upon these supposed principles of a “whole of truth” and the “Absolute.”
[5] This statement I think would be warranted by the fact of the tendency of the newer physical science of the day to substitute an electrical, for the old material, or corpuscular, conception of matter, or by the admission, for example, of a contemporary biologist of importance (Verworn, General Physiology, p. 39) that “all attempts to explain the psychical by the physical must fail. The actual problem is ... not in explaining psychical by physical phenomena but rather in reducing to its psychical elements physical, like all other psychical phenomena.”
[6] See [p. 81], and [p. 150].
[7] See [Chapter V.] [pp. 136], [138], where we examine, or reflect upon, the ethics of Pragmatism.
[8] The importance of these volumes in the matter of the development, in the minds of thinking people everywhere, of a dynamic and an organic (instead of the older rationalistic and intellectualistic) conception of religion and of the religious life cannot possibly be overestimated. Of course it is only right to add here that such a dynamic and organic view of religion is the property not only of Professor James and his associates, but also of the army of workers of to-day in the realms of comparative religion and anthropology.
[9] Pragmatism, p. 300.
[10] Or an admission like the following in the Meaning of Truth (p. 243): “It may be that the truest of all beliefs shall be that in transsubjective realities.”
[11] Meaning of Truth, p. 124, 5.