The same difficulties arise in the discussion of spiritualistic theism _versus_ materialism. Compare the two following statements: "The notion of God ... guarantees an ideal order that shall be permanently preserved" (p. 106). "Here, then, in these different emotional and practical appeals, in these adjustments of our attitudes of hope and expectation, and all the delicate consequences which their differences entail, _lie the real meanings of materialism and spiritualism_" (p. 107, italics mine). Does the latter method of determining the meaning of, say, a spiritual God afford the substitute for the conception of him as a "superhuman power" effecting the eternal preservation of something; does it, that is, define God, supply the content for our notion of God? Or does it merely superadd a value to a meaning already fixed? And, if the latter, does the object, God as defined, or the notion, or the belief (the acceptance of the notion) effect these consequent values? In either of the latter alternatives, the good or valuable consequences cannot clarify the meaning or conception of God; for, by the argument, they proceed from a prior definition of God. They cannot prove, or render more probable, the existence of such a being, for, by the argument, these desirable consequences depend upon accepting such an existence; and not even pragmatism can prove an existence from desirable consequences which themselves exist only when and if that other existence is there. On the other hand, if the pragmatic method is not applied simply to tell the value of a belief or controversy, but to fix the meaning of the terms involved in the belief, resulting consequences would serve to constitute the entire meaning, intellectual as well as practical, of the terms; and hence the pragmatic method would simply abolish the meaning of an antecedent power which will perpetuate eternally some existence. For that consequence flows not from the belief or idea, but from the existence, the power. It is not pragmatic at all.