What is to be said of this attempt to sever the cord which naturally binds together personal attitudes and the meaning of things? This much at least: the effort to extract meanings, values, from the beliefs that ascribe them, and to give the former absolute metaphysical validity while the latter are sent to wander as scapegoats in the wilderness of mere phenomena, is an attempt, which, as long as “our interest’s on the dangerous edge of things,” will attract an admiring, even if suspicious, audience. Moreover, we may admit that the attempt to catch the universe of immediate experience, of action and passion, coming and going, to damn it in its present body in order expressly to glorify its spirit to all eternity, to validate the meaning of beliefs by discrediting their natural existence, to attribute absolute worth to the intent of human convictions just because of the absolute worthlessness of their content--that the performance of this feat of virtuosity has developed philosophy to its present wondrous, if formidable, technique. But can we claim more than a _succès d’estime_? Consider again the nature of the effort. The world of immediate meanings, of the world empirically sustained in beliefs, is to be sorted out into two portions, metaphysically discontinuous, one of which shall alone be good and true “Reality,” the fit material of passionless, beliefless knowledge; while the other part, that which is excluded, shall be referred exclusively to belief and treated as mere appearance, purely subjective, impressions or effects in consciousness, or as that ludicrously abject modern discovery--an epiphenomenon. And this division into the real and the unreal is accomplished by the very individual whom his own “absolute” results reduce to phenomenality, in terms of the very immediate experience which is infected with worthlessness, and on the basis of preference, of selection that are declared to be unreal! Can the thing be done?