We have not only to realise how our own prepossessions and the metaphysical figments of our own creation have obscured the simple realities of religion and science alike; we have also to see that our timid dread lest religion should kill our science, or science kill our religion, is equally fatal here. He who would gain his life must be willing to lose it, and it is by being honest to one’s self and to the facts by applying courageously the measuring rod of Truth, that in the end salvation is found. Here, it is true, there are those who smilingly assure us that by adopting such a method we shall merely put ourselves in the wrong and endure much unnecessary suffering. There is no such thing as “Truth,” they declare, regarded as an objective impersonal reality; we do not “discover” truth, we invent it. Therefore your business is to invent a truth which shall harmoniously satisfy the needs of your nature and aid your efficiency in practical life. That we are justified in being dishonest towards truth has even been argued from the doctrine of relativity by some who failed to realise that that doctrine is here hardly relative. Certainly the philosophers of recent times, from Nietzsche to Croce, have loved to analyse the idea of “truth” and to show that it by no means signifies what we used to suppose it signified. But to show that truth is fluid, or even the creation of the individual mind, is by no means to show that we can at will play fast and loose with it to suit our own momentary convenience. If we do we merely find ourselves, at the end, in a pool where we must tramp round and round in intellectual slush out of which there is no issue. One may well doubt whether any Pragmatist has ever really invented his truth that way. Practically, just as the best result is attained by the man who acts as though free-will were a reality and who exerts it, so in this matter, also, practically, in the end the best result is attained by assuming that truth is an objective reality which we must patiently seek, and in accordance with which we must discipline our own wayward impulses. There is no transcendent objective truth, each one of us is an artist creating his own truth from the phenomena presented to him, but if in that creation he allows any alien emotional or practical considerations to influence him he is a bad artist and his work is wrought for destruction. From the pragmatic point of view, it may thus be said that if the use of the measuring-rod of truth as an objective standard produces the best practical results, that use is pragmatically justified. But if so, we are exactly in the same position as we were before the pragmatist arrived; we can get on as well without him, if not better, for we run the risk that he may confuse the issues for us. It is really on the theoretic rather than the practical side that he is helpful.