given a general definition of what an idea is, and have stated the logical contrast between the consciously internal and the apparently external meaning of any finite idea. And finally I have asserted that, in dealing with the problem as to how internal and external meaning can be reduced to a consistent whole, we shall be especially guided to fruitful reflection upon the final relation of the World and the Individual. This, then, is our programme. The rest must be the actual task.
I am not unaware how valueless, in philosophy, are mere promises. All, in this field, must turn upon the method of work. The question in philosophy is not about the interest or the hopefulness of your creed, but about your rational grounds for holding your convictions. I accept the decidedly strict limitations imposed by this consideration, and shall try, when we come to the heart of our critical and constructive task, to be as explicit as the allotted time permits, both in expounding the precise sense of the doctrine now loosely and dogmatically sketched in the foregoing statement, and in explaining the grounds that lead me to prefer it, as a solution both of logical and of empirical problems, to its rivals. But the way of detailed argument is long, and the outlook of the whole enterprise may often seem, as we proceed with our difficulties, dark and perplexing. Introductions also have their rights; and I have meant in these opening words merely to recount the dream of which what follows must furnish both the interpretation and, in a measure, the justification.
