"My original essay, having been written for a popular monthly, assumes, for no better reason than that real inquiry cannot begin until a state of real doubt arises, and ends as soon as a real Belief is attained, that a 'settlement of belief', or in other words, a _state of satisfaction_, is all that Truth, or the aim of inquiry, consists in. The reason I gave for this was so flimsy, while the inference was so nearly the gist of Pragmaticism, that I must confess the argument of that essay might be said with some justice to beg the question. The first part of the essay is occupied, however, with showing that, if Truth consists in satisfaction, it cannot be any _actual_ satisfaction, but must be the satisfaction that would ultimately be found if the inquiry were pushed to its ultimate and indefeasible issue. This, I beg to point out, is a very different position from that of Mr. Schiller and the pragmatists of to-day.... Their avowedly undefinable position, if it be not capable of logical characterization, seems to me to be characterized by an angry hatred of strict logic, and even a disposition to rate any exact thought which interferes with their doctrine as all humbug. At the same time it seems to me clear that their approximate acceptance of the Pragmaticistic principle, and even that very casting aside of difficult distinctions (although I cannot approve of it), has helped them to a mightily clear discernment of some fundamental truths that other philosophers have seen but through a mist, or most of them not at all. Among such truths,--all of them old, of course, yet acknowledged by few--I reckon their denial of necessitarianism; their rejection of any 'consciousness' different from a visceral or other external sensation; their acknowledgment that there are, in a Pragmatistical sense, Real habits ... and their insistence upon interpreting all hypostatic abstractions in terms of what they _would_ or _might_ (not actually _will_) come to in the concrete. It seems to me a pity that they should allow a philosophy so instinct with life to become infected with seeds of death in such notions as that of the unreality of all ideas of infinity and that of the mutability of truth, and in such confusions of thought as that of active willing (willing to control thought, to doubt, and to weigh reasons) with willing not to exert the will (willing to believe)". (pp.111, 112). The difference between the position of Peirce and of James may be stated in another way as constituted by the fact that James introduces the factor of _value_ as a criterion for meaning and for truth, while for Peirce these elements did not enter the question at all. For James the value of a belief is an apparent evidence for its truth, while for Peirce value had no relation to truth. For an account of this development of the pragmatic doctrine we pass on now to a discussion of James. CHAPTER II. THE INTERPRETATION GIVEN TO PRAGMATISM BY JAMES.