Then in regard to (3) the French pragmatist philosophy or religion we have only to read the reports and the quotations of M. Lalande to see in this philosophy the operation of an uncritical dogmatism or a blind “fideism” to which very few other philosophers, either in France or in any other country, would care to subscribe. “_La Revue de Philosophie_, which is directed by ecclesiastics, recently extolled pragmatism as a means of proving orthodox beliefs.” ... “This system solves a great many difficulties in philosophy; it explains the necessity of principles marvellously.” ... “The existence of God, Providence and Immortality are demonstrated by their happy effects upon our terrestrial life.” ... “If we can consider the matter carefully, it will be seen that the Good is the useful; for not to be good in anything is synonymous with being bad, and everywhere the true is the useful. It is in this assertion that Pragmatism consists.”[52] And as to the fourth tendency, there is, at its outset, according to M. Lalande, a more rational or ethical basis for the fideism of M. Blondel’s book upon action, which starts off with a criticism of philosophic dilettantism quite analogous with that which Mr. Peirce follows in _How to Make Our Ideas Clear_. But M. Blondel “does not continue in the same manner, and his conclusion is very different. Rejecting all philosophical formalism, _he puts his trust in moral experience, and consults it directly_. He thinks that moral experience shows that action is not wholly self-contained, but that it _presupposes a reality which transcends the world in which we participate_.”[53] Finally, maintains M. Blondel, “we are _unable_, as Pascal already said, _either to live, or to understand ourselves, by ourselves alone_. So that, unless we mutilate our nature by renouncing all earnestness of life, we are necessarily led to recognize in ourselves the presence of God. Our problem, therefore, can only be solved by an act of absolute faith in a positive religion [Catholicism in his case]. This completes the series of acts of faith, without which no action, not even our daily acts, could be accomplished, and without which we should fall into absolute barrenness, both practical and intellectual.”[54]