eryone.

That briefly is what I consider to be the case with my own mind, and I
believe it is the case with everyone's.

Most minds, it seems to me, are similar, but none are absolutely alike
in character or in contents.

We are all biassed to ignore our mental imperfections and to talk and
act as though our minds were exact instruments,--something wherewith to
scale the heavens with assurance,--and also we are biassed to believe
that, except for perversity, all our minds work exactly alike.

Man, thinking man, suffers from intellectual over-confidence and a vain
belief in the universal validity of reasoning.

We all need training, training in the balanced attitude.

Of everything we need to say: this is true but it is not quite true.

Of everything we need to say: this is true in relation to things in or
near its plane, but not true of other things.

Of everything we have to remember: this may be truer for us than for
other people.

In disputation particularly we have to remember this (and most with
our antagonist): that the spirit of an utterance may be better than the
phrase.

We have to discourage the cheap tricks of controversy, the retort, the
search for inconsistency. We have to realize that these things are as
foolish and ill-bred and anti-social as shouting in conversation or
making puns; and we have to work out habits of thought purged from the
sin of assurance. We have to do this for our own good quite as much as
for the sake of intercourse.

All the great and important beliefs by which life is guided and
determined are less of the nature of fact than of artistic expression.

BOOK THE SECOND -- OF BELIEFS

2.1. MY PRIMARY ACT OF FAITH.

And now having stated my conception of the true relationship between
our thoughts and words to facts, having distinguished between the more
accurate and frequently verified propositions of science and the more
arbitrary and infrequently verified propositions of belief, and made
clear the spontaneous and artistic quality that inheres in all our moral
and religious generalizations, I may hope to go on to my confession of
faith with less misunderstanding.

Now my most comprehensive belief about the external and the internal
and myself is that they make one universe in which I and every part are
ultimately important. That is quite an arbitrary act of my mind. It is
quite possible to maintain that everything is a chaotic assembly, that
any part mi