And it is true too, it might be held, even upon the principles of Idealism that the mere facts of knowledge (for they are as endless in number as are the different points of view from which we may perceive and analyse phenomena) are “worth”[304] to-day very largely only what they have meant and what they may yet mean to human life, to human thought, to civilization. While there is certainly no useless truth and no utterly unimportant fact, it is quite possible to burden and hamper the mind of youth with supposed truths and facts that have little or no relevancy to any coherent or any real point of view about human knowledge and human interests either of the past or the present. It is merely, for example, in the light of the effects that they have had upon the life and thought of humanity[305] that the great philosophical systems of the past ought (after the necessary period of preliminary study on the part of the pupil) to be presented to students in university lectures. A teacher who cannot set them forth in this spirit is really not a teacher at all--a man who can make his subject live again in the thought of the present.[306] If the limits of our space and our subject permitted of the attempt, we might easily continue the study of the pragmatist element in American scholarship from the point of view of the whole general economy of a university as a social institution, and from that of the benefit that has accrued to the modern world from the many successful attempts at the organization of knowledge from an international point of view, that have come into being under American initiative.[307] Lastly it is surely impossible to exaggerate the value to philosophy of the so-called “democratic,”[308] open-minded attitude of Pragmatism that is seen in its unprejudiced recognition of such things as the ordinary facts of life, the struggle that constitutes the life of the average man, the fragmentary and partial[309] character of most of our knowledge, and so on. All this contrasts in the most favourable way with the scholastic and the Procrustean attitude to facts that has so long characterized philosophical rationalism from Leibniz and Wolff to the Kantians and to the Neo-Kantians and the Neo-Hegelians of our own time. Thanks partly to this direct and democratic attitude of mind on the part of the pragmatists and humanists, and thanks too to the entire psychological and sociological movement of modern times, the points of view of the different leading thinkers of different countries are beginning to receive their fitting recognition in the general economy of human thought to be compared with each other, and with still other possible points of view. No one, it seems to me, can read the books of James without feeling that philosophy can again, as the universal science indeed, “begin anywhere” in a far less restricted sense than that in which Hegel interpreted this ingenious saying of his in respect of the freedom of human thinking.[310]