thing a man does practically believe (and this often enough _without_ asserting it even to himself, much less to others); the thing a man does practically lay to heart and know for certain concerning his vital relations to the mysterious universe, and his duty and destiny there.” It has long seemed to the writer that a similar thing to this might be written (and James has certainly written it) about a man’s “philosophy” as necessarily inclusive of his working beliefs as well as of his mere reasoned opinions, although it is the latter that are generally (by what right?) taken to be properly the subject-matter of philosophy.[231] And it is this phase of the pragmatist philosophy that could, I am inclined to think, be most readily illustrated from the opinions of various living and dead writers upon the general working philosophy of human nature as we find this revealed in human history. We are told, for example, by Mr. Hobhouse, in his monumental work upon _Morals in Evolution_, that in “Taoism the supreme principle of things may be left undefined as something that we experience in ourselves if we throw ourselves upon it, but which we know rather by following or living it than by any process of ratiocination.”[232] And “this mystical interpretation,” he adds, “is not confined to Taoism, but in one form or another lies near to hand to all spiritual religions, and expresses one mode of religious consciousness, its aspiration to reach the heart of things and the confidence that it has done so, and found rest there.” We are reminded, of course, by all such considerations of the philosophy of Bergson, and of its brilliant attempt to make a synthesis of intuition or instinct with reflection or thought, and indeed it may well be that the past difficulties of philosophy with intuition and instinct are due to the fact of its error in unduly separating the intellect from the “will to live,” and from the “creative” evolution that have been such integral factors in the evolution of the life of humanity. This entire matter, however, of the comparison of pragmatist doctrines to typical tendencies in the thought of the past and the present must be treated by us as subordinate to our main purpose, that of the estimation of the place of Pragmatism in the constructive thought of the present time. With a view to this it will be necessary to revert to the criticism of Pragmatism. The criticism that has already been made is that in the main Pragmatism is unsystematic and complex and confusing, that it has no adequate theory of “reality,” and no unified theory of philosophy, that it has no satisfactory criterion of the “consequences” by which it proposes to test truth, and that it has not worked out its philosophy of the contribution of the individual with his “activity” and his “purposes” to “reality” generally, and that it is in danger of being a failure in the realm of ethics.[233]