The book on _The Meaning of Truth_ seems to return, in the main, to the American doctrine of the strenuous life as the only courageous, and therefore true, attitude to beliefs, as the life that contains, in the plenitude of its energizing, the answer to all questions. “Pluralism affords us,” it openly confesses, “no moral holidays, and it is unable to let loose quietistic raptures, and this is a serious deficiency in the pluralistic philosophy which we have professed.” Professor James here again attacks Absolutism in the old familiar manner, as somehow unequal to the complexity of things, or the pulsating process of the world, casting himself upon the philosophy of experience, and upon the evident reality of the “many” and of the endless variety of the relations of things, in opposition to the abstract simplicity of the “one,” and the limited range of a merely logical, or mathematical, manner of conceiving of reality. “The essential service of Humanism, as I conceive the situation, is to have seen that, though one part of experience may lean upon another part to make it what it is in any one of several aspects in which it may be considered, experience as a whole is self-sustaining and leans on nothing.... “It gets rid of the standing problems of Monism and of other metaphysical systems and paradoxes.”[11] Professor James exhibits, however, at the same time a very imperfect conception of philosophy, holding that it gives us, in general, “no new range of practical power,” ignoring, as it were, the difference between philosophy and poetry and religion and mere personal enthusiasm. And he leaves the whole question of the first principles of both knowledge and conduct practically unsettled. These things are to him but conceptual tools,[12] and “working” points of departure for our efforts, and there seems in his books to be no way of reducing them to any kind of system. And he makes, lastly, a most unsuccessful attempt at a theory of reality. Reality is to him sometimes simply a moving equilibrium of experience, the “flux” we have already referred to; sometimes the fleeting generations of men who have thought out for us all our philosophies and sciences and cults and varied experiences, and sometimes the “common-sense world in which we find things partly joined and partly disjoined.” It is sometimes, too, other things even than these. In a chapter of the book upon _Pragmatism_[13] it is stated in italics that “reality is, in general, what truths have to take account of,” and that it has three parts: (1) “the flux of our sensations,” and (2) the “relations that obtain between our sensations, or between their copies in our minds,” and (3) “the previous truths of which every new inquiry takes account.” Then again, in _A Pluralistic Universe_,[14] it is declared that “there may ultimately never be an All-form at all, that the substance of reality may never get totally collected ... and that a distributive form of