[27] Since writing the above I have read the following words of a candidly unsympathetic friend of philosophy: “Neither philosophy nor science can institute man’s relation to the universe, because such reciprocity must have existed before any kind of science or philosophy can begin; since each investigates phenomena by means of the intellect, and independent of the position and feeling of the investigator; whereas the relation of man to the universe is defined, not by the intellect alone, but by his sensitive perception aided by all his spiritual powers. However much one may assure and instruct a man that all real existence is an idea, that matter is made up of atoms, that the essence of life is corporality or will, that heat, light, movement, electricity, are different manifestations of one and the same energy, one cannot thereby explain to a being with pains, pleasures, hopes, and fears his position in the universe.” Tolstoi, essay on “Religion and Morality,” in “Essays, Letters, and Miscellanies.” [28] Hegel may be excepted from this statement. The habit of interpreting Hegel as a Neo-Kantian, a Kantian enlarged and purified, is a purely Anglo-American habit. This is no place to enter into the intricacies of Hegelian exegesis, but the subordination of both logical meaning and of mechanical existence to _Geist_, to life in its own developing movement, would seem to stand out in any unbiased view of Hegel. At all events, I wish to recognize my own personal debt to Hegel for the view set forth in this paper, without, of course, implying that it represents Hegel’s own intention. [29] There will of course come in time with the development of this point of view an organon of beliefs. The signs of a genuine as against a simulated belief will be studied; belief as a vital personal reaction will be discriminated from habitual, incorporate, unquestioned (because unconsciously exercised) traditions of social classes and professions. In his “Will to Believe” Professor James has already laid down two traits of genuine belief (viz., “forced option,” and acceptance of responsibility for results) which are almost always ignored in criticisms (really caricatures) of his position. In the light of such an organon, one might come to doubt whether _belief_ in, say, immortality (as distinct from hope on one side and a sort of intellectual balance of probability of opinion on the other) can genuinely exist at all. [30] Reprinted, with slight verbal changes, from the _Philosophical Review_, Vol. XV. (1906). [31] C. S. Peirce, _Monist_, Vol. XVI., p. 150. [32] _Psychology_, Vol. II., p. 618. [33] “Essay concerning Human Understanding,” Book II., Chapter II., § 2. Locke doubtless derived this notion from Bacon. [34] It is hardly necessary to refer to the stress placed upon mathematics, as well as upon fundamental propositions in logic, ethics, and cosmology.