[Footnote 1: Mind, N.S., VI, 379.]
It seems to me that if radical empiricism be good for anything, it ought, with its pragmatic method and its principle of pure experience, to be able to avoid such tangles, or at least to simplify them somewhat. The pragmatic method starts from the postulate that there is no difference of truth that doesn't make a difference of fact somewhere; and it seeks to determine the meaning of all differences of opinion by making the discussion hinge as soon as possible upon some practical or particular issue. The principle of pure experience is also a methodical postulate. Nothing shall be admitted as fact, it says, except what can be experienced at some definite time by some experient; and for every feature of fact ever so experienced, a definite place must be found somewhere in the final system of reality. In other words: Everything real must be experienceable somewhere, and every kind of thing experienced must somewhere be real.
Armed with these rules of method, let us see what face the problems of activity present to us.
By the principle of pure experience, either the word 'activity' must have no meaning at all, or else the original type and model of what it means must lie in some concrete kind of experience that can be definitely pointed out. Whatever ulterior judgments we may eventually come to make regarding activity, that sort of thing will be what the judgments are about. The first step to take, then, is to ask where in the stream of experience we seem to find what we speak of as activity. What we are to think of the activity thus found will be a later question.
Now it is obvious that we are tempted to affirm activity wherever we find anything going on. Taken in the broadest sense, any apprehension of something doing, is an experience of activity. Were our world describable only by the words 'nothing happening,' 'nothing changing,' 'nothing doing,' we should unquestionably call it an 'inactive' world. Bare activity, then, as we may call it, means the bare fact of event or change. 'Change taking place' is a unique content of experience, one of those 'conjunctive' objects which radical empiricism seeks so earnestly to rehabilitate and preserve. The sense of activity is thus in the broadest and vaguest way synonymous with the sense of 'life.' We should feel our own subjective life at least, even in noticing and proclaiming an otherwise inactive world. Our own reaction on its monotony would be the one thing experienced there in the form of something coming to pass.
This seems to be what certain writers have in mind when they insist that for an experient to be at all is to be active. It seems to justify, or at any rate to explain, Mr. Ward's expression that we are only as we are active,[1]
[Footnote 1: Naturalism and Agnosticism, vol. ii, p. 245. One thinks naturally of the peripatetic actus primus and actus secundus here.]
for we are only as experients; and it rules out Mr. Bradley's contention that 'there is no original experience of anything like activity.' What we ought to say about activities thus simply given, whose they are, what they effect, or whether indeed they effect anything at all—these are later questions, to be answered only when the field of experience is enlarged.
Bare activity would thus be predicable, though there were no definite direction, no actor, and no aim. Mere restless zigzag movement, or a wild ideenflucht, or rhapsodie der wahrnehmungen, as Kant would say, would constitute an active as distinguished from an inactive world.
But in this actual world of ours, as it is given, a part at least of the activity comes with definite direction; it comes with desire and sense of goal; it comes complicated with resistances which it overcomes or succumbs to, and with the efforts which the feeling of resistance so often provokes; and it is in complex experiences like these that the notions of distinct agents, and of passivity as opposed to activity arise. Here also the notion of causal efficacy comes to birth. Perhaps the most elaborate work ever done in descriptive psychology has been the analysis by various recent writers of the more complex activity-situations. In their descriptions, exquisitely subtle some of them,[1] the activity appears as the gestalt-qualität