the doctrine seems to be as unambiguous in the other direction: that any good, consequent upon acceptance of a belief is, in so far forth,[77] a warrant of truth. In such passages as the following (which are of the common type) the two notions seem blended together: "Ideas become true just in so far as they help us to get into satisfactory relations with other parts of our experience" (p. 58); and, again, on the same page: "Any idea that will carry us _prosperously_ from any one part of our experience to any other part, linking things _satisfactorily_, working securely, simplifying, saving labor, is true for just so much" (italics mine). An explicit statement as to whether the carrying function, the linking of things, is satisfactory and prosperous and hence true in so far as it executes the intent of an idea; or whether the satisfaction and prosperity reside in the material consequences on their own account and in that aspect make the idea true, would, I am sure, locate the point at issue and economize and fructify future discussion. At present pragmatism is accepted by those whose own notions are thoroughly rationalistic in make-up as a means of refurbishing, galvanizing, and justifying those very notions. It is rejected by non-rationalists (empiricists and naturalistic idealists) because it seems to them identified with the notion that pragmatism holds that the desirability of certain beliefs overrides the question of the meaning of the ideas involved in them and the existence of objects denoted by them. Others (like myself), who believe thoroughly in pragmatism as a method of orientation, as defined by Mr. James, and who would apply the method to the determination of the meaning of objects, the intent and worth of ideas as ideas, and to the human and moral value of beliefs, when these various problems are carefully distinguished from one another, do not know whether they are pragmatists in some other sense, because they are not sure whether the practical, in the sense of desirable facts which define the worth of a belief, is confused with the practical as an attitude imposed by objects, and with the practical as a power and function of ideas to effect changes in prior existences. Hence the importance of knowing which one of the three senses of practical is conveyed in any given passage.