flesh, not many mighty, not many noble, are called," but rather those who have become as little children, single-minded and simple-hearted.
We are still passing through one of those great transitional eras of human thought which recur at somewhat irregular intervals. It may be said to have begun some fifty years ago with the launching of the evolutionary hypothesis, but when or what the end may be no one can say. Whatever the result may be, whether for good or ill, things will never be just the same again.
But neither heat, nor frost, nor thunder,
Shall wholly do away, I ween,
The marks of that which once hath been.
There is a spirit of unrest in the air which has invaded and seriously affected, not only philosophy and science, but religion and government. In fact, it would seem that all things are being called in question, and that "there is a general reaction against uncritical acceptance of the authority of tradition along all lines of thought." What may ultimately survive or what may perish we cannot tell. Some of us believe that the pragmatic movement is one of the contributing causes, perhaps the most important, toward bringing about this condition of affairs. We think that it has already accomplished a most salutary work in philosophy and religion, which is far from being finished, and we look for it to make its presence strongly felt along educational and governmental lines. We believe that it is destined to invade our law-making bodies and courts of justice, where it must be admitted that it is sorely needed. In fine, we believe that the days of blind authority and antiquated precedents are numbered, and that the principle of pragmatism will perform a like mission in the world to that of the woman's leaven in the three measures of meal. It has been ironically spoken of as "a new gospel in philosophy." To some of us it has proved to be a veritable gospel indeed—a gospel of freedom, an evangel of hope.
