[275] That is to say, the simple truth that there is no “object” without a “subject,” no “physical” world without a world of “psychical” experiences on the part of some beings or some being. If our earth existed before animated beings appeared upon it, it was only as a part of some other “system” which we must think of as the object of some mind or intelligence. [276] See p. 235, note 2, in the Bergson chapter, where it is suggested that to Bergson human perceptions do not, of course, exhaust matter. [277] Among the many other good things in Mr. Marett’s admirable _Anthropology_ (one of the freshest works upon the subject, suggestive of the need, evidently felt in Oxford as well as elsewhere, of studying philosophy and letters, and nearly everything else in the mental and moral sciences, from the point of view of social anthropology) are the clearness and the relevancy of illustration in his insistence upon the importance of the “social factor” over all our thoughts of ourselves as agents and students in the universe of things.” Payne shows us (p. 146) “reason for believing _that the collective ‘we’ precedes ‘I’_ in the order of linguistic evolution. To begin with, in America and elsewhere, ‘we’ may be inclusive and mean ‘all of us,’ or selective, meaning ‘some of us only.’ Hence a missionary must be very careful, and if he is preaching, must use the inclusive ‘we’ in saying ‘we have sinned,’ whereas, in praying, he must use the selective ‘we,’ or God would be included in the list of sinners. Similarly ‘I’ has a collective form amongst some American languages; and this is ordinarily employed, whereas the corresponding selective form is used only in special cases. Thus, if the question be ‘Who will help?’ the Apache will reply, ‘I-amongst-others,’ ‘I-for-one’; but if he were recounting his personal exploits, he says _sheedah_, ‘I-by-myself,’ to show they were wholly his own. Here we seem to have _group-consciousness holding its own against individual self-consciousness, as being for primitive folk on the whole the more normal attitude of mind_.” It is indeed to be hoped that, in the future, philosophy, by discarding its abstractionism and its (closely allied) solipsism, will do its share in making this “group consciousness,” this consciousness of our being indeed “fellow-workers” with all men, once again a property of our minds and our thoughts. [278] One of Professor James’s last books is called _A Pluralistic Universe_, and both he and Professor Dewey have always written under the pressure of the sociological interest of modern times. In short, it is obvious that the “reality” underlying the entire pragmatist polemic against the hypothetical character of the reading of the world afforded us by the sciences, is the social and personal life that is the deepest thing in our experience.