justification of a feeling of security in presence of the universe,' exists, and that systematically to refuse to cultivate a feeling of security would be to do violence to a tendency in one's emotional life which might well be respected as prophetic. Apparently my absolutist critics fail to see the workings of their own minds in any such picture, so all that I can do is to apologize, and take my offering back. The absolute is true in NO way then, and least of all, by the verdict of the critics, in the way which I assigned! My treatment of 'God,' 'freedom,' and 'design' was similar. Reducing, by the pragmatic test, the meaning of each of these concepts to its positive experienceable operation, I showed them all to mean the same thing, viz., the presence of 'promise' in the world. 'God or no God?' means 'promise or no promise?' It seems to me that the alternative is objective enough, being a question as to whether the cosmos has one character or another, even though our own provisional answer be made on subjective grounds. Nevertheless christian and non-christian critics alike accuse me of summoning people to say 'God exists,' EVEN WHEN HE DOESN'T EXIST, because forsooth in my philosophy the 'truth' of the saying doesn't really mean that he exists in any shape whatever, but only that to say so feels good. Most of the pragmatist and anti-pragmatist warfare is over what the word 'truth' shall be held to signify, and not over any of the facts embodied in truth-situations; for both pragmatists and anti-pragmatists believe in existent objects, just as they believe in our ideas of them. The difference is that when the pragmatists speak of truth, they mean exclusively some thing about the ideas, namely their workableness; whereas when anti-pragmatists speak of truth they seem most often to mean something about the objects. Since the pragmatist, if he agrees that an idea is 'really' true, also agrees to whatever it says about its object; and since most anti-pragmatists have already come round to agreeing that, if the object exists, the idea that it does so is workable; there would seem so little left to fight about that I might well be asked why instead of reprinting my share in so much verbal wrangling, I do not show my sense of 'values' by burning it all up. I understand the question and I will give my answer. I am interested in another doctrine in philosophy to which I give the name of radical empiricism, and it seems to me that the establishment of the pragmatist theory of truth is a step of first-rate importance in making radical empiricism prevail. Radical empiricism consists first of a postulate, next of a statement of fact, and finally of a generalized conclusion. The postulate is that the only things that shall be debatable among philosophers shall be things definable in terms drawn from experience. [Things of an unexperienceable nature may exist ad libitum, but they form no part of the material for philosophic debate.]