According to this theory, moreover, truth is apt to be broken up into a number of separate fragments without correlation or integrating unity. There will be as many hypotheses as there are individual interests. The truth that seems to work best for one man or one age may not be the truth that serves another. In the collision of opinions who is to arbitrate? If it be the institutions and customs of to-day, the present state of morals, that is to be the measure of what is good, then we seem to be committed to a condition of stagnancy, and involved in the quest of a doubtful gain. As might be expected, Professor James's view of truth determines his view of the world. It is pluralistic, not monistic; melioristic, not optimistic. It is characteristic of him that when he discusses the question, Is life worth living? his answer practically is, 'Yes, if you believe it is.' Pragmatism is put forward as the mediator between two opposite tendencies, those of 'tender-mindedness' and 'tough-mindedness.' 'The tendency to rest in the Absolute is the characteristic mark of the tender-minded; the {116} radically tough-minded, on the other hand, needs no religion at all.'[19] There is something to be said for both of these views, James thinks, and a compromise will probably best meet the case. Hence, against these two ways of accepting the universe, he maintains the pragmatic faith which is at once theistic, pluralistic, and melioristic. He accepts a personal power as a workable theory of the universe. But God need not be infinite or all-inclusive, for 'all that the facts require is that the power should be both other and larger than our common selves.'[20] Such a conception of God, even on James's own admission, is akin to polytheism. And such polytheism implies a pluralistic view of the universe. The invisible order, in which we hope to realise our larger life, is a world which does not grow integrally in accordance with the preconceived plan of a single architect, 'but piecemeal by the contributions of its several parts.'[21] We make the world to our will, and 'add our fiat to the fiat of the creator.' With regard to the supreme question of human destiny Professor James's view is what he calls 'melioristic.' There is a striving for better things, but what the ultimate outcome will be, no one can say. For the world is still in the making. Life is a risk. It has many possibilities. Good and evil are intermingled, and will continue so to be. It is a pluralistic world just because the will of man is free, and predetermination is excluded. If good was assured as the final goal of ill, and there was no sense of venture, no possibility of loss or failure, then life would lack interest, and moral effort would be shorn of reality and incentive.