The second is the misanthropical type, the type that makes itself heard. It suffices to call to mind the conduct of the famous pessimists of this kind, Diogenes the Cynic, Schopenhauer, Carlyle, and their kin with Shakespeare's Timon of Athens, to recognise them as diseased minds. The third is the philanthropical type, people whose lively sympathies, easily excited, become roused to anger at what they consider the stupid injustices of life. Being easily interested in everything, without being overloaded with exact thought of any kind, they are excellent raw material for littérateurs: witness Voltaire. No individual remotely approaching the calibre of a Leibniz is to be found among them.
The third argument, enclosing and defending the other two, consists in the development of those principles of logic according to which the humble argument is the first stage of a scientific inquiry into the origin of the three Universes, but of an inquiry which produces, not merely scientific belief, which is always provisional, but also a living, practical belief, logically justified in crossing the Rubicon with all the freightage of eternity. The presentation of this argument would require the establishment of several principles of logic that the logicians have hardly dreamed of, and particularly a strict proof of the correctness of the maxim of Pragmaticism. 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 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 with some justice be said to beg the question. The first part of the essay, however, is occupied with showing that, if Truth consists in satisfaction, it cannot be any actual satisfaction, but must be the satisfaction which would ultimately be found if the inquiry were pushed to its ultimate and indefeasible
