As for the inevitable drawbacks and limitations of the very Americanism which we have been endeavouring to discover in Pragmatism, it cannot, to begin with, be entirely without an element of risk to philosophy, and to the real welfare of a country, that the highest kind of insight should be brought too ruthlessly into competition with the various specialized studies, and the various utilitarian[311] pursuits of modern times, and with popular tendencies generally. The public, for many reasons, should not be too readily encouraged to think of philosophy as merely “a” study like other studies and pursuits, to be baited with the idea of its utility and its profitable consequences. Philosophy, on the contrary, is the universal study that gives to all other studies and pursuits their relative place and value. If left too much to be a mere matter of choice on the part of the young and the unthinking, it will soon find itself in the neglected position of the wisdom that utters her voice at the street corners. It must be secured an integral, and even a necessary place in the world of instruction--a condition that is still the case, it is to be remembered, in Catholic[312] as distinguished from many so-called “liberal” and “Protestant” seats of learning. It is possible indeed, as we have already suggested, that the recognition of an aristocratic or a Catholic element in learning would, in some respects, be of more true use in the schools of America than a mere pragmatist philosophy of life and education. And it is therefore not to be wondered at that Americans themselves should already have expressed something of a distrust for a philosophy and an educational policy that are too akin to the practical commercialism of the hour.[313] Then again, despite the large element of truth that there is in the idea of philosophy “discovering” (rather than itself “being”) the true “dynamic” or “motive-awakening” view of the system of things in which we live, philosophy itself was never intended to bear the entire weight and strain that are put upon it by the pragmatists. In their enthusiasm they would make out of it, as we have seen, a religion (and a new one at that!) and a social philosophy, as well as the theory of knowledge and the “approach” to reality that we are accustomed to look for in a system of philosophy.