This seems to me an excellent place for applying the pragmatic method. When a dispute arises, that method consists in auguring what practical consequences would be different if one side rather than the other were true. If no difference can be thought of, the dispute is a quarrel over words. What then would the self-transcendency affirmed to exist in advance of all experiential mediation or termination, be _known-as_? What would it practically result in for _us_, were it true? It could only result in our orientation, in the turning of our expectations and practical tendencies into the right path; and the right path here, so long as we and the object are not yet face to face (or can never get face to face, as in the case of ejects), would be the path that led us into the object's nearest neighborhood. Where direct acquaintance is lacking, 'knowledge about' is the next best thing, and an acquaintance with what actually lies about the object, and is most closely related to it, puts such knowledge within our grasp. Ether-waves and your anger, for example, are things in which my thoughts will never _perceptually_ terminate, but my concepts of them lead me to their very brink, to the chromatic fringes and to the hurtful words and deeds which are their really next effects. Even if our ideas did in themselves carry the postulated self-transcendency, it would still remain true that their putting us into possession of such effects _would be the sole cash-value of the self-transcendency for us_. And this cash-value, it is needless to say, is _verbatim et literatim_ what our empiricist account pays in. On pragmatist principles therefore, a dispute over self-transcendency is a pure logomachy. Call our concepts of ejective things self-transcendent or the reverse, it makes no difference, so long as we don't differ about the nature of that exalted virtue's fruits--fruits for us, of course, humanistic fruits. If an Absolute were proved to exist for other reasons, it might well appear that _his_ knowledge is terminated in innumerable cases where ours is still incomplete. That, however, would be a fact indifferent to our knowledge. The latter would grow neither worse nor better, whether we acknowledged such an Absolute or left him out.