We easily delude ourselves about this middle stage. Sometimes we think it final, and sometimes we fail to see, amid the monstrous diversity in the length and complication of the cogitations which may fill it, that it can have but one essential function, and that the one we have pointed out,—the function of defining the direction which our activity, immediate or remote, shall take.
If I simply say, "Vanitas vanitatum, omnia vanitas!" I am defining the total nature of things in a way that carries practical consequences with it as decidedly as if I write a treatise De Natura Rerum in twenty volumes. The treatise may trace its consequences more minutely than the saying; but the only worth of either treatise or saying is that the consequences are there. The long definition can do no more than draw them; the short definition does no less. Indeed, it may be said that if two apparently different definitions of the reality before us should have identical consequences, those two definitions would really be identical definitions, made delusively to appear different merely by the different verbiage in which they are expressed.[1]
My time is unfortunately too short to stay and give to this truth the development it deserves; but I will assume that you grant it without further parley, and pass to the next step in my argument. And here, too, I shall have to bespeak your close attention for a moment, while I pass over the subject far more rap-
- ↑ See the admirably original "Illustrations of the Logic of Science," by C. S. Peirce, especially the second paper, "How to make our Thoughts clear," in the Popular Science Monthly for January, 1878.
