working value for concrete life, they will be true, for pragmatism, in the sense of being good for so much. For how much more they are good, will depend on their relations to the other truths acknowledged.
What I said just now about the Absolute of transcendental idealism is a case in point. First, I called it majestic and said it yielded religious comfort to a class of minds, and then I accused it of remoteness and sterility. But so far as it affords such comfort, it surely is not sterile; it has that amount of cash value; it performs a concrete function. As a good pragmatist, I ought myself to call the Absolute true 'in so far forth,' then; and I unhesitatingly now do so.
But what does 'true in so far forth,' 'true for so much,' mean in this case? To answer, we need only apply the pragmatic method. What do believers in the Absolute mean by saying that their belief affords them comfort? They mean that since in the Absolute finite evil is 'overruled' already, we may, therefore, whenever we wish, treat the temporal as if it were potentially the eternal, be sure that we can trust its outcome, and without sin dismiss our fear and drop the worry of our finite responsibility. In short, they mean that we have a right ever and anon to take a moral holiday, to let the world wag in its own way, feeling that its issues are in better hands than ours and are none of our immediate business.
The universe is a system of which the individual members may relax their anxieties occasionally, in which the don't-care mood is also right for men, and moral holidays in order—that, if I mistake not, is part, at least, of what the Absolute is 'known as,' that is the great difference in our particular experiences which his being true makes for us, that is his cash value when he is pragmatically interpreted. Farther than that the ordinary lay-reader in philosophy who thinks favorably of absolute idealism does not venture to sharpen his conceptions. He can use the Absolute for so much, and so much is very precious. He is pained at hearing you speak incredulously of the Absolute, therefore, and disregards your criticisms because they deal with aspects of the conception that he does not follow.
If the Absolute means this, and means no more than this, who can possibly deny the truth of it? To deny it would be to insist that men should never relax, and that holidays are never in order.
I am well aware how odd it must seem to some of you to hear me say that an idea is 'true' so long as to believe it is profitable to our lives. That it is good, for as much as it profits, you will gladly admit. If what we do by its aid is good, the idea itself is good in so far forth, for we are the better for possessing it. But is it not a strange misuse of the word 'truth' to call ideas also 'true' for this reason?
To answer this difficulty fully is impossible at this stage of my account. You touch here upon the very central point of Messrs.
