Democracy is possible only because of a change in intellectual conditions. It implies tools for getting at truth in detail, and day by day, as we go along. Only such possession justifies the surrender of fixed, all-embracing principles to which, as universals, all particulars and individuals are subject for valuation and regulation. Without such possession, it is only the courage of the fool that would undertake the venture to which democracy has committed itself--the ordering of life in response to the needs of the moment in accordance with the ascertained truth of the moment. Modern life involves the deification of the here and the now; of the specific, the particular, the unique, that which happens once and has no measure of value save such as it brings with itself. Such deification is monstrous fetishism, unless the deity be there; unless the universal lives, moves, and has its being in experience as individualized.[62] This conviction of the value of the individualized finds its further expression in psychology, which undertakes to show how this individualization proceeds, and in what aspect it presents itself. Of course, such a conception means something for philosophy as well as for psychology; possibly it involves for philosophy the larger measure of transformation. It involves surrender of any claim on the part of philosophy to be the sole source of some truths and the exclusive guardian of some values. It means that philosophy be a method; not an assurance company, nor a knight errant. It means an alignment with science. Philosophy may not be sacrificed to the partial and superficial clamor of that which sometimes officiously and pretentiously exhibits itself as Science. But there is a sense in which philosophy must go to school to the sciences; must have no data save such as it receives at their hands; and be hospitable to no method of inquiry or reflection not akin to those in daily use among the sciences. As long as it claims for itself special territory of fact, or peculiar modes of access to truth, so long must it occupy a dubious position. Yet this claim it has to make until psychology comes to its own. There is something in experience, something in things, which the physical and the biological sciences do not touch; something, moreover, which is not just more experiences or more existences; but without which their materials are inexperienced, unrealized. Such sciences deal only with what _might_ be experienced; with the content of experience, provided and assumed there be experience. It is psychology which tells us how this possible experience loses its barely hypothetical character, and is stamped with categorical unquestioned experiencedness; how, in a word, it becomes here and now in some uniquely individualized life. Here is the necessary transition of science into philosophy; a passage that carries the verified and solid body of the one into the large and free form of the other.