instrumental and the esthetic aspect, and to ascribe values due to an instrumental and esthetic character to some interior and _a priori_ constitution of truth is to make fetishes of them. We may not exaggerate the permanence and stability of such truths with respect to their recurring and prospective use. It is only relatively that they are unchanging. When applied to new cases, used as resources for coping with new difficulties, the oldest of truths are to some extent remade. Indeed it is only through such application and such remaking that truths retain their freshness and vitality. Otherwise they are relegated to faint reminiscences of an antique tradition. Even the truth that two and two make four has gained a new meaning, has had its truth in some degree remade, in the development of the modern theory of number. If we put ourselves in the attitude of a scientific inquirer in asking what is the meaning of truth _per se_, there spring up before us those ideas which are actively employed in the mastery of new fields, in the organization of new materials. This is the essential difference between truth and dogma; between the living and the dead and decaying. Above all, it is in the region of moral truth that this perception stands out. Moral truths that are not recreated in application to the urgencies of the passing hour, no matter how true in the place and time of their origin, are pernicious and misleading, _i.e._, false. And it is perhaps through emphasizing this fact, embodied in one form or another in every system of morals and in every religion of moral import, that one most readily realizes the character of truth. A SHORT CATECHISM CONCERNING TRUTH[25] _Pupil._ I am desirous, respected teacher, of forming an independent judgment concerning the novel theory of truth that you are said to profess. My eagerness is whetted because the theory as expounded to me by my old teacher, Professor Purus Intellectus, so obviously contravenes common sense, science, and philosophy that I do not understand how it can be advanced in good faith by any reasonable man. _Teacher._ As you are already somewhat acquainted with the theory (or at least with what it purports to be), perhaps if you will set forth in order your objections, it will appear that the theory that you are acquainted with is not advanced by any reasonable persons, and that by understanding the theory as it is you will also be led to embrace it. _Pupil: Objection One._ Pragmatism makes truth a subjective affair, namely the satisfaction afforded individuals by ideas, while everybody knows that the truth of ideas depends upon their relation to things.