The notion of one instantaneous or eternal Knower--either adjective here means the same thing--is, as I said, the great intellectualist achievement of our time. It has practically driven out that conception of 'Substance' which earlier philosophers set such store by, and by which so much unifying work used to be done--universal substance which alone has being in and from itself, and of which all the particulars of experience are but forms to which it gives support. Substance has succumbed to the pragmatic criticisms of the English school. It appears now only as another name for the fact that phenomena as they come are actually grouped and given in coherent forms, the very forms in which we finite knowers experience or think them together. These forms of conjunction are as much parts of the tissue of experience as are the terms which they connect; and it is a great pragmatic achievement for recent idealism to have made the world hang together in these directly representable ways instead of drawing its unity from the 'inherence' of its parts--whatever that may mean--in an unimaginable principle behind the scenes. 'The world is one,' therefore, just so far as we experience it to be concatenated, one by as many definite conjunctions as appear. But then also NOT one by just as many definite DISjunctions as we find. The oneness and the manyness of it thus obtain in respects which can be separately named. It is neither a universe pure and simple nor a multiverse pure and simple. And its various manners of being one suggest, for their accurate ascertainment, so many distinct programs of scientific work. Thus the pragmatic question 'What is the oneness known-as? What practical difference will it make?' saves us from all feverish excitement over it as a principle of sublimity and carries us forward into the stream of experience with a cool head. The stream may indeed reveal far more connexion and union than we now suspect, but we are not entitled on pragmatic principles to claim absolute oneness in any respect in advance.