Within philosophy, the most radical expression of this attitude appears in the New Realism, and in the instrumentalism of Dewey. In 1910, six of the younger American philosophers issued in the _Journal of Philosophy, Psychology and Scientific Method_ “The Programme and First Platform of Six Realists,” followed shortly by a co-operative volume of studies to elaborate the doctrine. Their deepest bond of union is a distaste for the romantic spirit and obscurantist logic of Absolute Idealism. Hence their dominant idea is to cut at the very foundations of this system, the theory of relations in general, and the relation of idea and object in particular. Young America is not fond of the subtleties of history, hence these realists take their stand upon the “unimpeachable truth of the accredited results of science” at a time when, by the irony of history, science herself has begun to doubt. To thwart idealism, psychology must be rewritten. While consciousness exists there is always the chance that our world of facts may fade into subjective presentations. Seizing a fruitful suggestion of James’, they introduce us to a world of objects that exists quite independently of being known. The relations of these objects are external to them and independent of their character. Sometimes, however, there arise relations between our organisms and other objects that can best be described by asserting that these objects have entered into our consciousness. How then can we fall into error? Only as nature makes mistakes, by reacting in a way that brings conflict with unnoted conditions. Perhaps the greatest contribution of Realism as yet to American thought is the contribution of some of its apostles to its implicit psychology, already independently established as behaviourism, the most vital movement in contemporary psychology. The highly technical form of the Six Realists’ co-operative volume has kept their doctrine from any great reading public. But in its critical echoes, the busy American finds a sympathetic note in the assertion of the independent reality of the objects with which he works and the world in which he has to make his way. His also is practical faith in science, and he is glad to escape an inevitable type of religion and moral theory to be swallowed along with philosophy. Until the New Realists, however, develop further implications of their theory, or at least present congenial religious, moral, and social attitudes, their philosophy has only the negative significance of release. If it is going to take a deep hold on life, it must also be creative, not replacing dogma by dogma, but elaborating some new world vision. As yet it has told us little more than that truth, goodness, and beauty are independent realities, eternal subsistencies that await our discovery.