statements we may gladly accept so far as they go, but they are not definitions of science.
I should want to make the definition of science turn upon the method employed, and I would propose as a definition: knowledge of reality acquired by methods which are established in the confidence of men whose occupation it is to investigate truth. In Pearson's book, he refers constantly to the opinions and methods of scientific scholars as the highest test of truth. I know of no better one; I know of none which we employ as constantly as we do that one; and so I put it in the definition. I propose to define science as knowledge of reality because "truth" is used in such a variety of senses. I do not know whether it is possible for us ever to arrive at a knowledge of "the truth" in regard to any important matters. I doubt if it is possible. It is not important. It is the pursuit of truth which gives us life, and it is to that pursuit that our loyalty is due.
What seems to me most important is that we should aim to get knowledge of realities, not of phantasms or words. By a phantasm I mean a mental conception which is destitute of foundation in fact, and of relations to the world of the senses. In the Middle Ages all men pursued phantasms; their highest interest was in another world which was a phantasm, and they were anxious about their fate in that world. They tried to provide for it by sacraments and rites which were fantastic in their form, and in their assumed relation to the desired end. They built up a great church corporation and endowed it with a large measure of control of human affairs so that it could provide for welfare in the other world. It had special functions which were fantastic with reference to the end which they were to accomplish because they contained no rational connection between means and