criterion. This, then, gives the third type of truth, _The Absolute Truth_. (Just why this process should not go on indefinitely is not clear, but the necessity of infinite regress may be emotionally prevented by always referring to this last type of truth as Absolute). Now this scheme may be “true,” but it is not self-explanatory or even easily apprehensible. In just what sense, truth is (1) that to which ideas as ideas lay claim and yet is (2) Reality which as reality is the criterion of truth of ideas, and yet again is (3) a Reality which completely annuls and transcends all reference to ideas, is not in the least clear to me: nor, till better informed, shall I believe it to be clear to any one. In his more strictly logical discussions, Mr. Bradley sets out from the notion that truth refers to intellectual statements and positions as such. But the Truth soon becomes a sort of transcendent essence on its own account. The identification of reality and truth on page 146 may be a mere casual phrase, but the distinction drawn between validity and absolute truth (p. 362), and the discussion of Degrees of Truth and Reality, involve assumptions of an identity of truth and reality. Truth in this sense turns out to be the criterion for the truth, the truth, that is, of ideas. But, again (p. 545), a distinction is made between “Finite Truth,” that is, a view of reality which would completely satisfy intelligence as such, and “Absolute Truth,” which is obtained only by _passing beyond intelligence_--only when intelligence as such is absorbed in some Absolute in which it loses its distinctive character. It would advance the state of discussion, I am sure, if there were more explicit statements regarding the relations of “true idea,” “truth,” “the criterion of truth” and “reality,” to one another. A more explicit exposition also of the view that is held concerning the relation of verification and truth could hardly fail to be of value. Not infrequently the intellectualist admits that the process of verification is experimental, consisting in setting on foot various activities that express the intent of the idea and confirm or refute it according to the changes effected. This seems to mean that truth is simply the tested or verified belief as such. But then a curious reservation is introduced; the experimental process _finds_, it is said, that an idea is true, while the error of the pragmatist is to take the process by which truth is _found_ as one by which it is made. The claim of “making truth” is treated as blasphemy against the very notion of truth: such are the consequences of venturing to translate the Latin “verification” into the English “making true.”