These two elements of our life, thought and desire, have had indeed a parallel development in the life of mankind. What we call the predicate of thought bespeaks invariably an underlying (or personal) reaction or attitude towards the so-called object of thought.[269] When desire ceases, as it does sometimes in the case of a disappointed man, or the pessimist, or the agnostic, or the mystic, thought too ceases. Even the philosophical mood, as likewise the expression of a desire, is as such comparable to other motives or desires, such as the scientific or the practical or the emotional, and subject, too, like them, to the various “conflicts” of personality.[270] The free speculative thought or activity that, with the Greeks, we sometimes think of as the highest attribute of our human nature, is itself but the highest phase of that free creative[271] activity which we have found to underlie the moral life and all the various constructions of mankind, inclusive of the work of civilization itself. Lastly, there is, as we know, ample warrant in the past and the present reflections of men of science upon the apparent limits[272] and limitations of our knowledge of our environment to justify the correctness of the pragmatist insistence upon the ethical and the personal factors that enter into truth. Reference having already been made to these limits, there is perhaps little need of pursuing this topic any further, either so far as the facts themselves are concerned or so far as their admission by scientists and others is concerned. How any supposed mere physical order can ever come _to know itself as such_, either in the minds of men or in the minds of beings other than men, is of course the crowning difficulty of what we call a physical philosophy--a difficulty that transcends altogether the many familiar and universally admitted difficulties in respect of topics like the origin of motion and the origin of life, and the infinite number of adjustments and adaptations involved in the development of the world of things and men with which we are acquainted. Obviously, to say the very least, only when some explanation of consciousness and feeling and thought is added on to our knowledge of Nature (fragmentary as is the latter at best) will the demands of thought and of desire for unity in our knowledge be satisfied or set at rest. Now, of course, to religious thought all this costly explanation, all this completion and systematization of our knowledge are revealed, in the main, only to a faith in God and to a consequent faith in the final “perfection” of our human life as the gradual evolution of a divine kingdom. And while Pragmatism cannot, especially in its cruder or more popular form, be credited with anything like a rational justification of the religious point of view about reality and of the vision it opens up, it may, nevertheless, in virtue of its insistence upon such things as