Journal of Philosophy, Inc.

Pragmatism's Conception of Truth

Author(s): William James
Source: The Journal of Philosophy, Psychology and Scientific Methods, Vol. 4, No. 6 (Mar. 14,
1907), pp. 141-155
Published by: Journal of Philosophy, Inc.
Stable URL: http://www.jstor.org/stable/2012189 .
Accessed: 04/10/2013 06:28

Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at .
http://www.jstor.org/page/info/about/policies/terms.jsp

.
JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of
content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms
of scholarship. For more information about JSTOR, please contact [email protected].

Journal of Philosophy, Inc. is collaborating with JSTOR to digitize, preserve and extend access to The Journal
of Philosophy, Psychology and Scientific Methods.

http://www.jstor.org

This content downloaded from 134.124.28.17 on Fri, 4 Oct 2013 06:28:59 AM

All use subject to JSTOR Terms and Conditions
Vor. IV. No. 6. MARCH14, 1)07.

THE JOURNAL OF PHILOSOPHY

PSYCHOLOGY AND SCIENTIFIC METHODS

PRE.AGMATISM'S CONCEPTION OF TRUTH'

W iEN Clerk-Maxwell was a child it is written that he had a

mania for having everything explained to him, and that
when people put him off with vague verbal accounts of any phe-
nomenon he would interrupt them impatiently by saying, "Yes; but
I want you to tell me the partictlar go of it!" Had his question
been about truth, only a pragmatist could have told him the par-
ticular go of it. I believe that our contemporary pragmatists, espe-
cially Messrs. Schiller and Dewey, have given the only tenable ac-
count of this subject. It is a very ticklish subject, sending subtle
rootlets into all kinds of crannies, and hard to treat in the sketchy
way that alone befits a public lecture. But the Schiller-Dewey view
of truth has been so ferociously attacked by rationalistic philosophers,
and so abominably misunderstood, that here, if anywhere, is the
point where a clear and simple statement should be made.
I fully expect to see the pragmatist view of truth run through
the classic stages of a theory 's career. First, you know, a new
theory is attacked as absurd; then it is admitted to be true, but
obvious and insignificant; finally it is seen to be so important that
its adversaries claim that they themselves discovered it. Our doc-
trine of truth is at present in the first of these three stages, with
symptoms of the second stage having begun in certain quarters. I
wish that this lecture might help it beyond the first stage in the eyes
of many of you.
Truth, as any dictionary will tell you, is a property of certain
of our ideas. It means their 'agreement,' as falsity means their
disagreement, with 'reality.' Pragmatists and intellectualists both
accept this definition as a matter of course. They begin to quarrel
only after the question is raised as to what may precisely be meant
by the term 'agreement,' and what by the term 'reality,' when
reality is taken as something for our ideas to agree with.
In answering these questions the pragmatists are more analytic
1 The sixth of a course of eight lectures on 'Pragmatism' delivered at the
Lowell Institute, Boston, November-December, 1906.
141

This content downloaded from 134.124.28.17 on Fri, 4 Oct 2013 06:28:59 AM

All use subject to JSTOR Terms and Conditions
142 THE JOURIVAL OF PHILOSOPHY

and painstaking, the intellectualists more offhand and irreflective.

The popular notion is that a true idea must copy its reality. Like
other popular views, this one follows the analogy of the most usual
experience. Our true ideas of sensible things do indeed copy them.
Shut your eyes and think of yonder clock on the wall, and you get
just such a true picture or copy of its dial. But your idea of its
'works' (unless you are a clock-maker) is much less of a copy, yet
it passes muster, for it in no way clashes with the reality. Even
though it should shrink to the mere word 'works,' that word still
serves you truly; and when you speak of the 'time-keeping function'
of the clock, or of its spring's 'elasticity,' it is hard to see exactly
what your ideas can copy.
You perceive that there is a problem here. Where our ideas can
not copy definitely their object, what does agreement with that
object mean? A Berkeleian idealist might say that they are true
whenever they are what God means that we ought to think about
that object. But transcendental idealism holds the copy-view all
through. Its doctrine is that our ideas possess truth just in pro-
portion as they approach to being copies of the absolute's eternal
way of thinking.
These views, you see, invite pragmatistic discussion. But the
great assumption of the intellectualists is that truth means essen-
tially an inert static relation. When you've got your true idea of
anything, there's an end of the matter. You're in possession; you
know; you've fulfilled your thinking destiny. You are where you
ought to be mentally; you have obeyed your categorical imperative;
and nothing more need follow on that climax of your rational des-
tiny. Epistemologically you are in equilibrium.
Pragmatism, on the other hand, asks its usual question. "Grant
an idea or belief to be true," it says, "what concrete difference
will its being true make in any one's actual life? How will the
truth be realized? What experiences will be different from those
which would obtain if the belief were false? What, in short, is the
truth's cash value in experiential terms?"
The moment pragmatism asks this question, it sees the answer:
True ideas are those that we can validate, corroborate and verify.
False ideas are those that we can not. That is the practical differ-
ence it makes to us to have true ideas; that, therefore, is the mean-
ing of truth, for it is all that truth is known as.
This thesis is what I have to defend. The truth of an idea is
not a stagnant property inherent in it. Truth happenis to an idea.
It becomes true, is made true by events. Its verity is in fact an
event, a process, the process, namely, of its verifying itself, its veri-
fication. Its validity is the process of its valid-ation.

This content downloaded from 134.124.28.17 on Fri, 4 Oct 2013 06:28:59 AM

All use subject to JSTOR Terms and Conditions
 PSYCHOLOGY AND SCIENITIFIC METHODS 143

This trivial-sounding thesis has results which it will take the

rest of my hour to explain.

Let me begin by reminding you of the fact that the possession of

true thoughts means everywhere the possession of invaluable instru-
ments of action; and that our duty to gain truth, so far from being
a blank command from out of the blue, or a ' stunt ' self-imposed by
our intellect, can account for itself by excellent practical reasons.
The importance to human life of having true beliefs about mat-
ters of fact is a thing too notorious. We live in a world of realities
that can be infinitely useful or infinitely harmful. Ideas that tell us
which of them to expect count as the true ideas in all this primary
sphere of verification, and the pursuit of such ideas is a primary
human duty. The possession of truth, so far from being here an
end in itself, is only a preliminary means towards other vital satis-
factions. If I am lost in the woods and starved, and find what looks
like a cow-path, it is of the utmost importance that I should think
of a human habitation at the end of it, for if I do so and follow it,
I save myself. The true thought is useful here because the house
which is its object is useful. The practical value of true ideas is
thus primarily derived from the practical importance of their objects
to us. Their objects are, indeed, not important at all times. I may
on another occasion have no use for the house; and then my idea of
it, however verifiable, will be practically irrelevant, and had better
remain latent. Yet since almost any object may some day become
temporarily important, the advantage of having a general stock of
extra truths, of ideas that shall be true of merely possible situations,
is obvious. We store such extra truths away in our memories, and
with the overflow we fill our books of reference. Whenever such an
extra truth becomes practically relevant to one of our emergencies,
it passes from cold-storage to do work in the world, alnd our belief in
it grows active. You can say of it then either that 'it is useful
because it is true' or that 'it is true because it is useful.' Both these
phrases mean exactly the same thing, namely, that here is an idea
that gets fulfilled and can be verified. Truth is the name for what
starts the verification-process, use is the name for what completes it.
True ideas would never have been singled out as such, would never
have acquired a class-name, least of all a name suggesting value,
unless they had been useful from the outset.
From this simple cue pragmatism gets her general notion
of truth as something essentially bound up with the way in
which one moment in our experience may lead us towards other
moments which it will be worth while to have been led to. Pri-
marily, and on the common-sense level, the truth of a state of

This content downloaded from 134.124.28.17 on Fri, 4 Oct 2013 06:28:59 AM

All use subject to JSTOR Terms and Conditions
144 THE JOURNAL OF PHILOSOPIIY

mind means this function of a leadi?g thalt is worth while. AWlhen a

moment in our experience of any kind whatever inspires us w-ith a
thought that is true, that means that sooner or later we dip by that
thought's guidance into the particulars of experience again and make
advantageous connection writh them. This is a vague enough state-
ment, but I beg you to retain it, for it is essential.
Our experience meanwhile is all shot through with regularities.
One bit of it can warn us to get ready for another bit, can 'intenld'
or be 'significant of' that remoter object. The object's advent is the
significalnce's verification. Truth, in these cases, meanincr nothing
but eventual verification, is manifestly incompatible with wayward-
ness on our part. Woe to him whose beliefs play fast and loose with
the order which realities follow in his experience: They will lead him
nowhere or else make false connections.
By 'realities' or 'objects' here, we mean either 'things' of com-
nmonsense, sensibly present, or else common-sense relations, such as
dates, places, distances, kinds, activities. Following our mental
image of a house along the cow-path, wveactually come to see the
house; we get the image's full verificatioll. Such sinmply verified
leadings are certainly the originals and prototypes of the truth-
process. Experience offers indeed other forms of truth-process, but
they are all conceivable as primary verifications arrested, multiplied
or substituted one for another.
Take, for instance, yonder object on the wall. You and I con-
sider it to be a 'clock,' althouah nio one of us has seen the hidden
works that make it one. We let ouir notion pass for true without
attempting to verify. If truth mean verification-process essentially,
ought we then to call such unverified truths as this abortive? No,
for they form the overwhelmingly large number of the truths we
live by. Indirect as well as direct verifications pass muster. Where
circumstantial evidence is sufficient, we can go without eye-witnessing.
Just as we here assume Japan to exist without ever having been there,
because it works to do so, everything we know conspiring with the
belief, and nothing interfering, so we assume that thing to be a clock.
We use it as a clock, reg-ulating the length of our lecture by it. The
verification of the assumption here means its leadingf to no frustra-
tion or contradiction. Verifiability of wheels and weicrhts and pen-
dulum is as good as verification. For one truth-process completed
there are a million in our lives that function in this state of nascency.
They turn us towards direct verification; lead us into the surround-
ings of the objects they envisage; and then, if everything runs on
harmoniously, we are so sure that verification is possible that we
omit it, and are usually justified by all that happens.
Truth lives, in fact, for the most part on a credit system. Our

This content downloaded from 134.124.28.17 on Fri, 4 Oct 2013 06:28:59 AM

All use subject to JSTOR Terms and Conditions
 PSYCHOLOGY AND SCIENI'IFIC MIETIIODS 145

thoughits and beliefs 'pass' so long as nothing challenges them, just

as bank notes pass so long as nobody refuses them. But this all points
to direct face-to-face verifications somewhere, without which the
fabric of truth collapses like a financial system with no cash basis
whatever. You accept my verification of one thing, I yours of
another. We trade on each other 's truth. Beliefs verified con-
cretely by somebody are the posts of the whole superstructure.
Another great reason for waiving complete verification in the
usual business of life is that all things exist in kinds and not singly.
Our world is found once for all to have that peculiarity. So that
wvhenwe have once directly verified our ideas about one specimen
of a kind, we consider ourselves free to apply them to other speci-
mens without verification. A mind that habitually discerns the
kind of thing before it, and acts by the law of the kind immediately,
without pausing to verify, will be a 'true' mind in ninety-nine out
of a hundred emergencies, proved so by its conduct fitting every-
thing it meets, and getting no refutation.
Ivdirectly or only potentially verifyitg processes ma.y thus be
tre as well as full verification-processes. They work as true proc-
esses would work, give us the same advantages, and claim our recog-
nition for the same reasons. All this on the common-sense level of
matters of fact, which we are alone considering.
But matters of fact are not our only stock in trade. Relations
amonagideas form another sphere where true and false beliefs obtain,
and here the beliefs are absolute, or unconditional. When they are
true they bear the name either of definitions or of principles. It is
either a principle or a definition that 1 and 1 make 2, that 2 and 1
mlake 3, and so on; that white differs less from gray than it does
from black; that when the cause begins to act the effect also com-
mences. Such propositions hold of all possible 'ones,' of all con-
ceivable 'whites' and 'grays' and 'causes.' The objects here are
mental objects. Their relations are obvious at a glance, and
no sense-verification is necessary. Moreover, once true, always
true, of those same mental objects. Truth here has an 'eternal'
character. If you can find a concrete thing anywhere that is 'one'
or 'wvhite' or 'gray,' or an 'effect,' then your principles will ever-
lastingly apply to it. The only risk is in the finding. It is but one
more case of ascertaining the kind, and applying the law of its kind
to the particular object. You are sure to get truth if you can but
name the kind rightly, for your principles hold good of everything
of that kind without exception. If they failed to obtain concretely,
you would say that you had classed your objects wrongly.
In this realm of mental relations, truth again is an affair of lead-
ing. We pass from one abstract idea to another, framing in the

This content downloaded from 134.124.28.17 on Fri, 4 Oct 2013 06:28:59 AM

All use subject to JSTOR Terms and Conditions
146 THE JOURNVAL OF PHiLOSOPHY

end great systems of logical and mathematical truth, under the

respective terms of which the sensible facts of experience eventually
arrange themselves, so that our eternal truths hold good of realities
also. This marriage of fact and theory is endlessly useful. What
we say is here already true in advance of special verification, if we
have subsumed our objects rightly. Our ready-made ideal frame-
work for all sorts of possible objects follows from the very structure
of our thinking. We can no more play fast and loose with these
abstract relations than we can do so with our sense-experiences.
They coerce us; we must treat them consistently, whether or not
we like the results. The rules of addition apply to our debts as
rigorously as to our assets. The hundredth decimal of 7r is pre-
determined ideally now, though no one may have computed it. If
we should ever need the figure in our dealings with an actual circle
we should need to have it given rightly, calculated by the usual rules;
for it is the same kind of truth that those rules elsewhere calculate.
Between the coercions of the sensible order and those of the ideal
order, our mind is thus wedged tightly. Our ideas must agree with
realities, be such realities concrete or abstract, be they facts or be
they principles, under penalty of endless inconsistency and frustra-
tion.
So far, intellectualists can raise no protest. They can only say
that we have barely touched the skin of the matter.

Realities mean, then, either concrete facts, or abstract kinds of

things, and relations perceived intuitively between them. But what
now does 'agreement' with such realities mean?-to quote again the
definition of truth that is current.
Here it is that pragmatism and intellectualism begin to part
company. Primarily, no doubt, to agree means to copy, but we saw
that the mere word 'clock' would do instead of a mental picture of
its works, and that of many realities our ideas can only be symbols
and not copies. 'Past time,' 'power,' 'spontaneity,'-how can our
mind copy such realities?
To 'agree' in the widest sense with a reality, can only mean to
be guided either straight up to it or itdo its sutrroundings, or to be
put into such working touch with it as to haandleeither it or some-
thing connected with it better than if we disagreed. Better either
intellectually or practically! And often agreement will only mean
the negative fact that nothing contradictory from the quarter of
that reality comes to interfere with the way in which our ideas guide
us elsewhere. To copy a reality is, indeed, one way of agreeing
with it, but it is far from being essential. The essential thing is
the process of being guided. Any idea that helps us to deal with

This content downloaded from 134.124.28.17 on Fri, 4 Oct 2013 06:28:59 AM

All use subject to JSTOR Terms and Conditions
 PSYCHOLOGY AND SCIENTIFIC METHODS 147

either the reality or its belongings, that doesn't entangle our prog-
ress in frustrations, that fits, in fact, and adapts our life to the
reality's whole setting, will agree sufficiently to meet the require-
ment. It will hold true of that reality.
Thus, names are just as 'true' or 'false' as definite mental pic-
tures are. They set up similar verification-processes, and lead to
fully equivalent practical results.
All human thinking gets discursified; we exchange ideas;
Awelend and borrow verifications, get them from one another
by means of social intercourse. All truth thus gets verbally
built out, stored up, and made available for every one. Hence,
we must talk consistently just as we must think consistently;
for both in talk and thought we deal with kinds. Names are arbi-
trary, but once understood, they must be kept to. We mustn 't
now call Abel 'Cain' or Cain 'Abel.' If we do, we ungear ourselves
from the book of Genesis, and froim all its connections with the
universe of speech and fact down to the present time. We throw
ourselves out of whatever truth that whole system may embody.
The overwhelming majority of our true ideas admit of no direct
or face-to-face verification-those of past history, for example, as of
Cain and Abel. The stream of time can be remounted only verbally,
or verified indirectly by the present prolongations or effects of what
the past harbored. Yet if they agree with these verbalities and
effects, we can know that our ideas of the past are true. As true as
past time itself was, so true was Julius Coesar, so true were ante-
diluvian monsters, all in their proper dates and settings. That past
time itself was, is guaranteed by its coherence with everything that's
present. True as the present is, the past was also.
Agreement thus turns out to be essentially an affair of leading-
leading that is useful because it is into quarters that contain objects
that are important. True ideas lead us into useful verbal and con-
ceptual quarters as well as directly up to useful sensible termini.
They lead to consistency, stability and flowing human intercourse.
They lead away from eccentricity and isolation, from foiled and
barren thinking. The untrammeled flowing of the leading-process,
its general freedom from clash and contradiction, passes for its
indirect verification; but all roads lead to Rome, and in the end,
and eventually, all true processes must lead to the face of directly
verifying sensible experiences somewhere.
Such is the large loose way in which the pragmatist interprets
the word agreement. He treats it altogether practically. He lets
it cover any process of conduction from a present idea to a future
terminus, provided only it run prosperously. It is only thus that
'scientific' ideas, flying as they do beyond common sense, can be said

This content downloaded from 134.124.28.17 on Fri, 4 Oct 2013 06:28:59 AM

All use subject to JSTOR Terms and Conditions
148 THE JOURNAL OF PHILOSOPHY

to agree with their realities. It is as if reality were made of ether,

atoms or electrons, but wve nmustn't think so literally. The term
'energy' doesn't even pretend to stanid for anything 'objective.' It
is only a way of nmeasuiringthe surface of phenomena so as to st ing
their changes on a simple formula.
Yet in the choice of these man-made formulas we can not be
capricious any more than we can be capricious on the common-
sense practical level. We must find a theory that will work; and
that means something extremely difficult; for our theory must medi-
ate between all previous truths and certain new experiences. It
must derange common sense and previous belief as little as possible,
and it must lead to some sensible terminus or other that can be
verified exactly. To 'work' means both these things; and the squeeze
is so tight that there is little loose play for any theory. They are
wedged and controlled as nothing else is. Yet sometimes alternative
theoretic formulas are equially compatible with all the truths we
know, and then we choose between them for subjective reasons. We
choose the kind of theory to which we are already partial; wvefollow
'elegance' or 'economny.' Clerk-Maxwell somewhere says it would
be 'poor scientific taste' to choose the more complex of two equally
well-evidenced conceptions; and you will all agree with him. Truth
here is what gives us the maximum possible sum of satisfactions,
taste included, but consistency both with previous truth and with
novel fact is always the mnostimperious claimant.

I have led you through a very sandy desert. But now, if I may
be allowed so vulgar an expression, we begin to taste the milk in the
cocoanut. Our rationalist critics here discharge their batteries
upon us, and to reply to themiiwill take us out from all this dryness
into full sight of a momentous philosophical alternative.
Our account of truth is an account of truths in the plural, of
processes of leading, realized in rebuts, and having only this quality
in common, that they pay. They pay by guiding us into or towards
some part of a system that dips at numerous points into sense-
percepts, which we may copy mentally or not, but with which at any
rate we are now in the kind of commerce vaguely designated as
verification. Truth for us is simply a collective name for verifica-
tion-processes, just as health, wealth, strength, etc., are names for
other processes connected with life, and also pursued because it pays
to pursue them. Truth is made, just as health, wealth and strength
are made, in the course of experience.
Here rationalism is instantaneously up in arms against us. I can
imagine a rationalist to talk as follows:
"Truth is not made," he will say; "it absolutely obtains, being

This content downloaded from 134.124.28.17 on Fri, 4 Oct 2013 06:28:59 AM

All use subject to JSTOR Terms and Conditions
 PSYCHOLOGY AND SCIENTIFIC METHODS 149

a unique relation that does not wvait upon any process, buit shoots
straight over the head of experience, and hits its reality every time.
Our belief that yon thing on the wall is a clock is true already,
although no one in the whole history of the world should verify it.
The abstract quality of standing in that transeendent relation is
what makes any thought true that possesses it, whether or not there
be verification. You pragimatists put the cart before the horse in
making truth 's being reside in verification-processes. These are
merely signs of its being, merely our lame ways of ascertaining,
after the fact, whieh of our ideas already has possessed the won-
drous quality. The quality itself is timeless, like all essences and
natuires. Thoughts partake of it directly, as they partake of falsity
or of irrelevancy. It can't be analyzed away into pragmatic conse-
quences."
The whole plausibility of this rationalist tirade is due to the
fact to which we have already paid so much attention. In our
world, namely, abounding as it does in things of similar kinds and
similarly associated, one verification serves for others of its kind,
and one great use of lknowing things is to be led not so much to
them as to their associates, especially to human talk about them.
The quality of truth, obtaining aite rem, pragmatically means, then,
the fact that in such a world innumerable ideas work better by their
indirect or possible than by their direct and actual verification.
Truth aitte rem. means only verifiability, then; or else it is a case of
the stock rationalist delusion of treating the name of a concrete
phenomenal reality as an indepenident metaphysical entity, and
placing it behind the reality as its explanation. Professor Mach
quotes somewhere an epigram of Lessing's:
Sagt Hainschen Schlau zu Vetter Fritz,
" Wie kommt es, Vetter Fritzen,
Dass grad' die reiclisten in der Welt,
Das meiste Geld besitzem?"

Hinschen Schlau here treats the principle 'wealth' as something

distinct from the facts denoted by the man's being rich. It ante-
dates them; the facts become only a sort of secondary coincidence
with the rich man's essential nature.
In the case of 'wealth' we all see the fallacy. We know that
wealth is but a name for concrete processes that certain men's lives
play a part in, and not a natural excellence found in Messrs. Rocke-
feller and Carnegie, but not in the rest of us.
Like wealth, health also lives in rebus. It is a name for proc-
esses, as digestion, circulation, sleep, etc., that go on happily, though
in this instance we are more inclined to think of it as a principle and
say the man digests and sleeps so well because he is so healthy.

This content downloaded from 134.124.28.17 on Fri, 4 Oct 2013 06:28:59 AM

All use subject to JSTOR Terms and Conditions
150 TIHE JOURNAL OF PHILOSOPHIY

AVith 'strength' w Ae are, I think, more rationalistic still, de-

cidedly inclined to treat it as an excellence preexisting in the man
and explanatory of the herculean performances of his museles.
-With 'truth' most people go over the border entire]y, and treat
the rationalistic account as self-evident. But really all these words
in tht are exactly similar. Truth exists ante rem just as much and
as little as the other things do.
The scholastics made inuch of the distinctionl between habit and
act. Health iin act ineans, among other things, good sleeping and
digesting. But a healthy man need not always be sleeping, or always
digesting, any more than a wealthy man need be always handling
money, or a strong man always lifting weights. All such qualities
sink to the status of 'habits' between their times of exercise; and
similarly truth becomes a habit of certain of our ideas and beliefs
in their intervals of rest from verifying activity. But that activity
is the root of the whole matter, and the condition of there being
any habit to exist in the intervals.
'The true,' to put it very briefly, is only the expedieint in the
way of our thinking, just as 'the right' is only the expedient in the
way of our behaving. Expedient in almost any fashion; and expedi-
ent in the long run and on the whole, of course; for what meets ex-
pediently all the experience in sight won't necessarily meet all farther
experiences equally satisfactorily. Experience, as we know, has
ways of boiling over, and making us correct our present formulas.
The 'absolutely' true, meaning what no further experience will
ever alter, is that ideal vanishing-point towards which we imagine
that all our temporary truths will some day converge. It runs on
all fours wviththe perfectly wise man, and with the absolutely com-
plete experience; and, like these other ideals, it may never fully even-
tuate or materialize. We have to live to-day by wvhattruth we can
get to-day, and be ready to-morrow to call it falsehood. Ptolemaic
astronomy, Euclidean space, Aristotelian logic, scholastic meta-
physics, were expedient for centuries, but human experience has
boiled over those limits, and we now call these things only relatively
true, or true within those borders of experience. 'Absolutely' they
are false; for we know that those limits were casual, and might have
been transcended by past theorists just as they are by present
thinkers.
When new experiences lead to retrospective judgments, utsing
the past tense, what these judgments utter was true, even though
no past thinker had been led there. We live forwards, a Danish
thinker has said, but we understand backwards. The present sheds
a backward light on the world's previous processes. They may have

This content downloaded from 134.124.28.17 on Fri, 4 Oct 2013 06:28:59 AM

All use subject to JSTOR Terms and Conditions
 PSYCHOLOGY AND SCIENTIFIC METHODS 151

been truth-processes for the actors in them. They are not so for
one who knows the later revelations of the story.
This regulative notion of a potential better truth to be es:tab-
lished later, possibly to be established some day absolutely, and
having powers of retroactive legislation, turns its face, like all prag-
matist notions, towards concreteness of fact and towards the future.
Like the half-truths, the absolute truth will have to be made, made
as a relation incidental to the growth of a mass of verification-
experience, to wlhieh the half-true ideas are all along contributing
their quota.
I have already insisted on the fact that truth is made largely
out of previous truths. Men 's beliefs at any time are so much
experience funtded. But they are themselves parts of the sum total
of the world 's experience, and become matter, therefore, for the
next day's funding operations. So far as reality means experience-
able reality, both it and the truths men gain about it are everlast-
ingly in process of mutation-mutation towards a definite goal, it
may be-but still mutation.
Mathematicians can solve problems with two variables. On the
Newtonian theory, for instance, acceleration varies with distance,
but distance also varies with acceleration. In the realm of truth-
processes facts come independently and determine our beliefs pro-
visionally. But these beliefs make us act, and as fast as they do so,
they bring new facts into sight which redetermine the beliefs accord-
ingly. So the whole coil and ball of truth, as it rolls up, is the
product of a double influence. Truths emerge from facts; but they
dip forward into facts again and add to them; which facts again
create or reveal new truth (the word is indifferent) and so on ad
infinitum. The facts themselves meanwhile are not true. They
simply are. Truth is the function of beliefs that start and terminate
among them.
The case is like a snowball's growth, due, as it is, to the distribu-
tion of the snow on the one hand, and to the direction of the boy's
successive pushes on the other, with these factors codetermining each
other incessantly.

The most fateful point of difference between being a rationalist

and being a pragmatist is now fully in sight. Experience is in
mutation, and our psychological aseertainments of truth are in muta-
tion-so much rationalism will allow; but never that either reality
itself or truth itself is mutable. Reality stands complete and ready-
made from all eternity, rationalism insists, and the agreement of our
ideas with it is that unique and timeless virtue in them of which she
has already told us. As that intrinsic excellence, their truth has

This content downloaded from 134.124.28.17 on Fri, 4 Oct 2013 06:28:59 AM

All use subject to JSTOR Terms and Conditions
152 THIE JOURNAL OF PHILOSOPHY

nothing to do with our experiences. It adds nothing to the content

of experience. It makes no difference to reality itself; it is super-
venient, inert, static, a reflection merely. It doesn't exist, it holds
or obtains; it belongs to another dimension from that of facts and
fact-relations, belongs, in short, to the epistemological dimension-
and with that big word rationalism closes the discussion.
Thus, just as pragmatism faces forward to the future, so does
rationalism here again face backward to a past eternity. True to
her inveterate habit, rationalism reverts to 'principles,' and thinks
that when an abstraction once is named, we own a solution.
The tremendous pregnancy in the way of consequences for life
of this radical difference of outlook will only become apparent in
my later lectures. I wish meanwhile to close this lecture by showing
that rationalism's sublimity does not save it from inanity.
When, niamely, you ask rationalists, instead of accusing prag-
matism of desecrating the notion of truth, to define it themselves by
saying exactly wThatthey understand by it, the only positive attempts
I can think of are these two:
1. "Truth is the system of propositions which have an uncondi-
tional claim to be recognized as valid. "' 2
2. Truth is a name for all those judgments which we find our-
selves under obligation to make by a kind of imperative duty.3
The first thing that strikes one in such definitions is their unutter-
able triviality. They are absolutely true, of course, but absolutely
insignificant until you hanidle them pragmatically. What do you
mean by 'claim' here, and what do you mean by 'duty'? As sum-
mary names for the concrete reasons why thinking in true ways is
overwhelmingly expedient and good for mortal men, it is all right
to talk of claims on reality's part to be agreed with, and of obliga-
tions on our part to agree. We feel both the claims and the obliga-
tions, and we feel them for just those reasons.
But the rationalists who talk of claim and obligation expressly
say that they have nothing to do with our practical interests or
personal reasons. Our reasons for agreeing are psychological facts,
they say, relative to each thinker, and to the accidents of his life.
They are his evidence merely, they are no part of the life of truth
itself. That life transacts itself in a purely logical or epistemo-
logical, as distinguished from a psychological, dimension, and its
claims antedate and exceed all personal motivations whatsoever.
Though neither man nor God should ever ascertain truth, the word
would still have to be defined as that which ottght to be ascertained
and recognized.
2 A. E. Taylor, Philosophical
Review, Vol. XIV., p. 288.
'H. Rickert, 'Der Gegenstand der Erkenntniss,' chapter on 'Die Urtheils-
nothvendi,rkeit.'

This content downloaded from 134.124.28.17 on Fri, 4 Oct 2013 06:28:59 AM

All use subject to JSTOR Terms and Conditions
 PSYCIIOLOGY AND SCIENTIFIC METHODS 153

There never was a more exquisite example of an idea abstracted

from the concretes of experience and then used to oppose and
negate what it was abstracted from.
Philosophy and common life abound in similar instances. The
'sentimentalist fallacy' is to shed tears over abstract justice and
generosity, beauty, etc., and never to know these qualities when you
meet them in the street, because the circumstances make them vulgar.
Thus I read in the privately printed biography of an eminently
rationalistic mind: "It was strange that with such admiration for
beauty in the abstract, my brother had no enthusiasm for fine archi-
tecture, for beautiful painting, or for flowers." And in almost the
last philosophic work I have read, I find such passages as the fol-
lowing: "Justice is ideal, solely ideal. Reason conceives that it
ought to exist, but experience shows that it can not. . . . Truth,
which ought to be, can not be. . . . Reason is deformed by experi-
ence. As soon as reason enters experience, it becomes contrary to
reason.1"
The rationalist's fallacy here is exactly like the sentimentalist's.
Both extract a quality from the muddy particulars of experience,
and find it so pure when extracted that they contrast it with each
and all its muddy instances as an opposite and higher nature. All
the while it is their nature. It is the nature of truths to be vali-
dated, verified. It pays for our ideas to be validated. Our obliga-
tion to seek truth is part of our general obligation to do what pays.
The payments true ideas bring are the sole why of our duty to fol-
low them. Identical whys exist in the case of wealth and health.
Truth makes no other kind of claim and imposes no other kind
of ought than health and wealth do. All these claims are condi-
tional; the concrete benefits we gain are what we mean by calling the
pursuit a duty. In the case of truth, untrue beliefs work as perni-
ciously in the long run as true beliefs work beneficially. Talking ab-
stractly, the quality 'true' may thus be said to grow absolutely
precious, and the quality 'untrue' absolutely damnable. The one
may be called good, the other bad, unconditionally. We ought to
think the true, we ought to shun the false, imperatively.
But if we treat all this abstraction literally and oppose it to its
mother soil in experience, see what a preposterous position we work
ourselves into.
We can not then take a step forward in our actual thinking.
When shall I acknowledge this truth and when that? Shall the
acknowledgment be loud?-or silent? - If sometimes loud, sometimes
silent, which now? When may a truth go into cold-storage in the
encyclopedia? and when shall it come out for battle? Must I con-
stantly be repeating the truth 'twice two are four' because of its

This content downloaded from 134.124.28.17 on Fri, 4 Oct 2013 06:28:59 AM

All use subject to JSTOR Terms and Conditions
154 THE JOURNAL OF PHILOSOPHY

eternal claim on recognition? or is it sometimes irrelevant? M\ust

my thoughts dwell night and day on my personal sins and blemishes,
because I truly have them ?-or may I sink and ignore them in order
to be a decent social unit, and not a mass of morbid melancholy and
apology?
It is quite evident that our obligation to acknowledge truth, so
far from being unconditional, is tremendously conditioned. Truth,
with a big T, and in the singular, claims abstractly to be recognized,
of course; but concrete truths in the plural need be recognized only
when their recognition is expedient. A truth must always be pre-
ferred to a falsehood when both relate to the situation; but when
neither does, truth is as little of a duty as falsehood. If you ask
me what o'clock it is and I tell you that I live at 95 Irving Street,
my answer may indeed be true, but you don't see why it is my duty
to give it. A false address would be as much to the purpose.
With this admission that there are conditions that limit the ap-
plication of the abstract imperative, the pragmatistic treatment of
truth sweeps back upon us in its fullness. Our duty to agree with
reality is seen to be grounded in a perfect jungle of concrete ex-
pediencies.
When Berkeley had explained what people meant by matter,
people thought that he denied matter's existence. When Messrs.
Schiller and Dewey now explain what people mean by truth, they
are accused of denying its existence. These pragmatists destroy all
objective standards, critics say, and put foolishness and wisdom on
one level. A favorite formula for describing Mr. Schiller 's doc-
trines and mine is that we are persons who think that by saying
whatever you find it pleasant to say and calling it truth you fulfill
every pragmatistic requirement.
I leave it to you to judge whether this be not an impudent
slander. Pent in, as the pragmatist, more than any one else, sees
himself to be, between the whole body of funded truths squeezed
from the past, and the coercions of the world of sense about him,
who so well as he feels the immense pressure of objective control
under which our minds perform their operations? We have heard
much of late of the uses of the imagination in science. It is high
time to urge the use of a little imagination in philosophy. The un-
willingness of some of ouir critics to read any but the silliest and
stupidest of possible meanings into our statements is as discreditable
to their imaginations as anything I know in recent philosophic his-
tory. Schiller says the true is that which 'works.' Thereupon he
is treated as one who limits verification to the lowest material utili-
ties. Dewey says truth is what gives 'satisfaction.' He is treated

This content downloaded from 134.124.28.17 on Fri, 4 Oct 2013 06:28:59 AM

All use subject to JSTOR Terms and Conditions
 PSYCHOLOGY AND SCIENTIFIC METHODS 155

as one who believes in calling everything true which, if it were true,

would be pleasant.
Our critics certainly need more imagination of realities. I have
honestly tried to stretch my own imagination and to read the best
possible meaning into the rationalist conception, but I have to con-
fess that it still completely baffles me. The notion of a reality call-
ing on us to 'agree' with it, and that for no reasons, but simply
because its claim is 'unconditional' or 'transcendent,' is one that I
can make neither head nor tail of. I try to imagine myself as
the sole reality in the world, and then to imagine what more I
would 'claim' if I were allowed to. When you suggest the possi-
bility of my claiming that a mind should come into being from out
of the void inane and stand and copy me, I can indeed imagine what
the copying might mean, but I can conjure up no motive.. What
good it would do me to be copied, or what good it would do that
mind to copy me, if practical consequences are expressly and in
principle ruled out as motives for the claim (as they are by our
rationalist authorities) I can not fathom. And when we get beyond
copying, and fall back on unnamed forms of agreeing that are ex-
pressly denied to be either copyings or leadings or fittings, or any
other processes pragmatically definable, the what of the 'agreement'
claimed becomes as unintelligible as the why of it. Neither content
nor motive can be imagined for it. It is an absolutely meaningless
abstraction.4
Surely in this field of truth it is the pragmatists and not the
rationalists who are the more genuine defenders of the universe's
rationality.
WILLIAM JAMES.
HARVARD UNIVERSITY.

THE CLASSIFICATION OF THE VIRTUES

A FRENCH moralist' wrote recently, deploring the la.ck of agree-

ment among teachers of ethics in French universities, saying
that their differences of opinion furnished capital for the enemies
of philosophy in ecclesia.stical circles. He then detailed a list of ten
4I am not forgetting that Professor Rickert long ago gave up the notion
of truth being founded on agreement with reality. Reality, according to him,
is whatever agrees with truth, and truth is founded solely on our primal duty.
This fantastic flight, together with Mr. Joachim's candid confession of failure
in his book 'The Nature of Truth,' seem to me to mark the bankruptcy of ration-
alism when dealing with this subject. Naturally I could not, in a popular
lecture, pursue my subject into such intricacies.
1 Lalande, 'Les principes universels de l'education morale,' Revue de M6ta-
physique, Vol. 9, p. 237.

This content downloaded from 134.124.28.17 on Fri, 4 Oct 2013 06:28:59 AM

All use subject to JSTOR Terms and Conditions