eir own and had scarcely a technical term. The true metaphysician
is after all only a person who says, "Now let us take a thought for a
moment before we fall into a discussion of the broad questions of life,
lest we rush hastily into impossible and needless conflict. What is the
exact value of these thoughts we are thinking and these words we are
using?" He wants to take thought about thought. Those other ardent
spirits on the contrary, want to plunge into action or controversy
or belief without taking thought; they feel that there is not time to
examine thought. "While you think," they say, "the house is burning."
They are the kin of those who rush and struggle and make panics in
theatre fires.

Now it seems to me that most of the troubles of humanity are really
misunderstandings. Men's compositions and characters are, I think, more
similar than their views, and if they had not needlessly different modes
of expression upon many broad issues, they would be practically at one
upon a hundred matters where now they widely differ.

Most of the great controversies of the world, most of the wide religious
differences that keep men apart, arise from this: from differences in
their way of thinking. Men imagine they stand on the same ground and
mean the same thing by the same words, whereas they stand on slightly
different grounds, use different terms for the same thing and express
the same thing in different words. Logomachies, conflicts about
words,--into such death-traps of effort those ardent spirits run and
perish.

This is now almost a commonplace; it has been said before by numberless
people. It has been said before by numberless people, but it seems to
me it has been realised by very few--and until it is realised to the
fullest extent, we shall continue to live at intellectual cross purposes
and waste the forces of our species needlessly and abundantly.

This persuasion is a very important thing in my mind.

I think that the time has come when the human mind must take up
metaphysical discussion again--when it must resume those subtle but
necessary and unavoidable problems that it dropped unsolved at the close
of the period of Greek freedom, when it must get to a common and general
understanding upon what its ideas of truth, good, and beauty amount to,
and upon the relation of the name to the thing, and of the relation of
one mind to another mind in the matter of resemblance and the matter of
difference--upon all tho