In considering some of the results of pragmatist and voluntarist doctrines in the case of European writers, to whom the American-English triumvirate used to look somewhat sympathetically, we may begin with Italy, which boasted, according to Dr. Schiller (writing in 1907), of a youthful band of avowed pragmatists with a militant organ, the _Leonardo_. “Fundamentally,” declares Papini,[33] the leader of this movement, “Pragmatism means an unstiffening of all our theories and beliefs, by attending to their instrumental value. It incorporates and harmonizes various ancient tendencies, such as Nominalism, with its protest against the use of general terms, Utilitarianism, with its emphasis upon particular aspects and problems, Positivism, with its disdain of verbal and useless questions, Kantism, with its doctrine of the primacy of practical reason, Voluntarism, with its treatment of the intellect as the tool of the will, and Freedom, and a positive attitude towards religious questions. It is the tendency of taking all these, and other theories, for what they are worth, being chiefly a corridor-theory, with doors and avenues into various theories, and a central rallying-ground for them all.” These words are valuable as one of the many confessions of the affiliations of Pragmatism to several other more or less experiential, or practical, views of philosophy. It is perfectly obvious from them that Pragmatism stands, in the main, for the apprehension of all truth as subservient to practice, as but a device for the “economy” of thought, for the grasping of the multiplicity and the complexity of phenomena. It looks upon man as made, in the main, for action, and not for speculation--a doctrine which even Mr. Peirce, by the way, now speaks of as “a stoical maxim which to me, at the age of sixty, does not recommend itself so forcibly as it did at thirty.”[34] “The various ideal worlds are here,” continues Papini, according to the version of James,[35] “because the real world fails to satisfy us. All our ideal instruments are certainly imperfect. But philosophy can be regenerated ... it can become pragmatic in the general sense of the word, a general theory of human action ... so that philosophic thought will resolve itself into a comparative discussion of all the possible programmes for man’s life, when man is once for all regarded as a _creative_ being.... As such, man becomes a kind of god, and where are we to draw the limits?” In an article called “From Man to God,” Papini, in the _Leonardo_, lets his imagination work in stretching the limits of this way of thinking.