is less consistent than ever. Taken raw, it is all
undistinguished. Intellectualized, it is all distinction without
oneness. 'Such an arrangement may _work_, but the theoretic problem is
not solved' (p. 23). The question is, '_How_ the diversity can exist
in harmony with the oneness' (p. 118). To go back to pure experience
is unavailing. 'Mere feeling gives no answer to our riddle' (p. 104).
Even if your intuition is a fact, it is not an _understanding_. 'It is
a mere experience, and furnishes no consistent view' (pp. 108-109).
The experiences offered as facts or truths 'I find that my intellect
rejects because they contradict themselves. They offer a complex of
diversities conjoined in a way which it feels is not its way and which
it cannot repeat as its own.... For to be satisfied, my intellect must
understand, and it cannot understand by taking a congeries in
the lump' (p. 570). So Mr. Bradley, in the sole interests of
'understanding' (as he conceives that function), turns his back on
finite

[Footnote 1: _Appearance and Reality_, pp. 152-133.]

experience forever. Truth must lie in the opposite direction,
the direction of the absolute; and this kind of rationalism and
naturalism, or (as I will now call it) pragmatism, walk thenceforward
upon opposite paths. For the one, those intellectual products are most
true which, turning their face towards the absolute, come nearest to
symbolizing its ways of uniting the many and the one. For the other,
those are most true which most successfully dip back into the finite
stream of feeling and grow most easily confluent with some particular
wave or wavelet. Such confluence not only proves the intellectual
operation to have been true (as an addition may 'prove' that a
subtraction is already rightly performed), but it constitutes,
according to pragmatism, all that we mean by calling it true. Only in
so far as they lead us, successfully or unsuccessfully, into sensible
experience again, are our abstracts and universals true or false at
all.

III

In Section the 6th of my article, 'A world of pure experience,' I
adopted in a general way the common-sense belief that one and the same
world is cognized by our different minds; but I left undiscussed the
dialectical arguments which maintain that this is logically absurd.
The usual reason given for its being absurd is that it assumes one
object (to wit, the world) to stand in two relations at once; to my
mind, namely, and again t