Another lesson that we may learn from Pragmatism and Humanism is the truth of the contention that there can be no philosophy without assumptions of one kind or another, without facts and intuitions and immediate experiences. A philosophy itself is an act or a creation, representative of the attention of the thinker to certain aspects of his experience and of the experience of the world which he shares with other thinkers and with other agents. And, as Bergson has reminded us, it is often the great intuition underlying the attention and the thought of a philosopher that is of more worth to the world than the dialectic, or the logic, through the aid of which it is set forth and elaborated. This latter he may frequently have inherited or absorbed from the schools of his time. The reason why the idealists and the dialecticians of our time have so often fought shy of beginning with the immediate or the “given,” is partly that they are not yet in their thoughts perfectly free of some taint or tincture of the supposed realism or dualism of the common-sense philosophy or the correspondence view of truth. They seem to have the fear that if they admit a given element of fact in speculation they will unconsciously be admitting that there is something outside thought and immediate experience in the true sense of these terms. In this fear they are forgetful of the great lesson of Idealism that there is nothing “outside” thought and consciousness, no “object” without a “subject,” that the world is “phenomenal” of a great experience, which they and other men are engaged in interpreting, and of which we may all become directly conscious. And while to God the end of all experiences and processes is known from the beginning, or apart from the mere time and space limitations that affect us as finite beings, it is still true that for us as men and as thinkers the reality of things is not “given” apart from the contribution to it that we ourselves make in our responsive and in our creative activity. In contending, therefore, for the reality, in every philosophy, of this assumption of ourselves and of the working value of our thought and of our activity, Pragmatism has been contending in its own fashion for the great doctrine of the sovereignty of the spirit which (when properly interpreted) is the one thing that can indeed recall the modern mind out of its endless dispersion and distraction, and out of its reputed present indifference. It is in the placing of this great reality before the world, or, rather, of the view of human nature that makes it a possibility, and in intelligibility, that (in my opinion) the significance of Pragmatism consists, along with that of the various doctrines with which it may be naturally associated. There are many indications in the best thought and practice of our time that humanity is again awakening to a creative and a self-determinative view of itself, of its experience, and of its powers. Of the presuppositions