It is a commonplace that the chief divisions of modern philosophy, idealism in its different kinds, realisms of various brands, so-called common-sense dualism, agnosticism, relativism, phenomenalism, have grown up around the epistemological problem of the general relation of subject and object. Problems not openly epistemological, such as whether the relation of changes in consciousness to physical changes is one of interaction, parallelism, or automatism have the same origin. What becomes of philosophy, consisting largely as it does of different answers to these questions, in case the assumptions which generate the questions have no empirical standing? Is it not time that philosophers turned from the attempt to determine the comparative merits of various replies to the questions to a consideration of the claims of the questions? When dominating religious ideas were built up about the idea that the self is a stranger and pilgrim in this world; when morals, falling in line, found true good only in inner states of a self inaccessible to anything but its own private introspection; when political theory assumed the finality of disconnected and mutually exclusive personalities, the notion that the bearer of experience is antithetical to the world instead of being in and of it was congenial. It at least had the warrant of other beliefs and aspirations. But the doctrine of biological continuity or organic evolution has destroyed the scientific basis of the conception. Morally, men are now concerned with the amelioration of the conditions of the common lot in this world. Social sciences recognize that associated life is not a matter of physical juxtaposition, but of genuine intercourse--of community of experience in a non-metaphorical sense of community. Why should we longer try to patch up and refine and stretch the old solutions till they seem to cover the change of thought and practice? Why not recognize that the trouble is with the problem?