To be sure, both the extent and even the reality of all this supposed cession of ground in philosophy to the pragmatists has been doubted and denied by the representatives of Rationalism. They would be questioned, too, by many sober thinkers and scholars who have long regarded Hegelian intellectualism and pragmatist “voluntarism” as extremes in philosophy, as inimical, both of them, to the interests of a true and catholic conception of philosophy. The latter, as we know from Aristotle, should be inclusive of the realities both of the intellectual and the practical life. Pragmatist criticisms of Rationalism, again, may fairly be claimed to have been to a large extent anticipated by the independent findings of living idealist thinkers like Professors Pringle-Pattison, Baillie, Jones, and others, in respect of the supposed extreme claims of Hegelianism, as well as by similar findings and independent constructive efforts on the part of the recent group of the Oxford Personal Idealists.[141] That there is still a place for pragmatist anti-intellectualism is evidently the conclusion to be drawn from such things as the present wide acceptance of the philosophy of Bergson, or the recent declarations of Mr. Bradley that we are justified “in the intelligent refusal to accept as final an theoretical criterion which actually so far exists,” and that the “action of narrow consistency must be definitely given up.” The reflection ought, moreover, to be inserted here that even if Pragmatism has been of some possible service in bringing forth from rationalists some of their many recent confessions of the limitations of an abstract intellectualism, it is not at all unlikely that Rationalism in its turn may succeed in convicting Pragmatism of an undue emphasis[142] upon volition and action and upon merely practical truth. We shall now terminate the foregoing characterization of Pragmatism by a reference to two or three other specific things for which it may, with more or less justice, be supposed to stand in philosophy. These are (1) the repudiation of the “correspondence view”[143] of the relation of truth to reality, (2) the rejection of the idea of there being any ultimate or rigid distinction between “appearance” and “reality,” and (3) the reaffirmation of the “teleological” point of view as characteristic of philosophy in distinction from science.