truth. Such tests are merely subjective. As against this, objective truth must be something non-utilitarian, haughty, refined, remote, august, exalted. It must be an absolute correspondence of our thoughts with an equally absolute reality. It must be what we ought to think, unconditionally. The ways in which we do think are so much irrelevance and matter for psychology. Down with psychology, up with logic, in all this question!
See the exquisite contrast of the types of mind! The pragmatist clings to facts and concreteness, observes truth at its work in particular cases, and generalizes. Truth, for him, becomes a class-name for definite working values in experience. For the rationalist it remains a pure abstraction, to the bare name of which we must defer. When the pragmatist undertakes to show in detail just why we must defer, the rationalist is unable to recognize the concretes from which his own abstraction is taken. He accuses us of denying truth, whereas we have only sought to trace exactly why people follow it and always ought to follow it. Your typical ultra-abstractionist fairly shudders at concreteness. Other things equal, he positively prefers the pale and spectral. If the two universes were offered, he would always choose the skinny outline rather than the rich thicket of reality. It is so much purer, clearer, nobler.
I hope that as these lectures go on, the concreteness and closeness to facts of the pragmatism which they advocate may be what approves itself to you as its most satisfactory peculiarity. It only follows here the example of the sister sciences, interpreting the unobserved by the observed. It brings old and new harmoniously together. It converts the absolutely empty notion of a bare static relation of 'correspondence' (whatever that may mean) between our minds and reality, into that of a rich and active commerce, that any one may follow in detail and understand, between particular thoughts of ours, and the great universe of other experiences in which they play their parts and have their uses.
But enough of this at present? The justification of what I say must be postponed. I wish now to add a word in further explanation of the claim I made at our last meeting, that pragmatism may be a happy harmonizer of empiricist ways of thinking, with the more religious demands of human beings.
Men who are strongly of the fact-loving temperament, you may remember me to have said, are liable to be kept at a distance by the unsympathetic tone of the philosophy which present-day idealism offers them. It is too intellectualistic for them. Old-fashioned dualistic theism was bad enough, with its notion of God as an exalted monarch, made up of a lot of unintelligible or preposterous 'attributes'; but, so long as it held strongly by the argument from design,