than the reason and imagination, which through their love of breadth and sweep are likely to blur details, or in their groping after the ultimate are led to neglect the immediate thing which really counts. Common sense would not, of course, condemn generalization altogether. It has too much respect for knowledge, and understands that there is no knowing without generalizing. There must be rules and classifications, even laws and theories. But the generalizing propensity of mind must be held in restraint; after a certain point it becomes absurd, fantastic, out of touch with fact, "up in the clouds." The man of common sense, planted firmly on the solid ground, views such speculations with contempt, amusement, or with blank amazement.
Philosophy offends against common sense, then, not because it generalizes, for, after all, no one can think at all without generalizing; but because it does not know when to stop. And the philosopher is bound to offend, because if he is true to his calling, he must not stop. It is his particular business to generalize as far as he can. He may have various motives for doing this. He may be prompted by mere "idle curiosity" to see how far he can go. Or he may believe that the search for the universal and the contemplation of it constitute the most exalted human activity. Or he may be prompted by the notion that his soul's salvation depends on his getting into right relations with the first cause or the ultimate ground of things. In any case he is allotted the task of formulating the most general ideas that the nature of things will permit. He can submit to no limitations imposed by considerations of expediency. He loses his identity altogether, unless he can think more roundly, more comprehensively, or more deeply, than other men. He represents no limited constituency of facts or interests; he is the thinker at large.
PHILOSOPHY AND THE TANGIBLE
It is significant that facts are reputed to be "solid," general ideas to be of a more vaporous or ghostly substance. Thus facts possess merit judged by the third standard of common sense, that of "tangibility." If we go back to the original meaning, the tangible, of course, is that which can be touched. Doubting Thomas was a
