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One of the accusations which I oftenest have had to meet is that of making the truth of our religious beliefs consist in their ‘feeling good’ to us, and in nothing else. I regret to have given some excuse for this charge, by the unguarded language in which, in the book Pragmatism, I spoke of the truth of the belief of certain philosophers in the absolute. Explaining why I do not believe in the absolute myself (p. 78), yet finding that it may secure ‘moral holidays’ to those who need them, and is true in so far forth (if to gain moral holidays be a good), [Footnote: Op. cit., p. 75.] I offered this as a conciliatory olive-branch to my enemies. But they, as is only too common with such offerings, trampled the gift under foot and turned and rent the giver. I had counted too much on their good will–oh for the rarity of Christian charity under the sun! Oh for the rarity of ordinary secular intelligence also! I had supposed it to be matter of common observation that, of two competing views of the universe which in all other respects are equal, but of which the first denies some vital human need while the second satisfies it, the second will be favored by sane men for the simple reason that it makes the world seem more rational. To choose the first view under such circumstances would be an ascetic act, an act of philosophic self-denial of which no normal human being would be guilty. Using the pragmatic test of the meaning of concepts, I had shown the concept of the absolute to MEAN nothing but the holiday giver, the banisher of cosmic fear. One’s objective deliverance, when one says ‘the absolute exists,’ amounted, on my showing, just to this, that ‘some justification of a feeling of security in presence of the universe,’ exists, and that systematically to refuse to cultivate a feeling of security would be to do violence to a tendency in one’s emotional life which might well be respected as prophetic.

Apparently my absolutist critics fail to see the workings of their own minds in any such picture, so all that I can do is to apologize, and take my offering back. The absolute is true in NO way then, and least of all, by the verdict of the critics, in the way which I assigned!

My treatment of ‘God,’ ‘freedom,’ and ‘design’ was similar. Reducing, by the pragmatic test, the meaning of each of these concepts to its positive experienceable operation, I showed them all to mean the same thing, viz., the presence of ‘promise’ in the world. ‘God or no God?’ means ‘promise or no promise?’ It seems to me that the alternative is objective enough, being a question as to whether the cosmos has one character or another, even though our own provisional answer be made on subjective grounds. Nevertheless christian and non-christian critics alike accuse me of summoning people to say ‘God exists,’ EVEN WHEN HE DOESN’T EXIST, because forsooth in my philosophy the ‘truth’ of the saying doesn’t really mean that he exists in any shape whatever, but only that to say so feels good.

Most of the pragmatist and anti-pragmatist warfare is over what the word ‘truth’ shall be held to signify, and not over any of the facts embodied in truth-situations; for both pragmatists and anti- pragmatists believe in existent objects, just as they believe in our ideas of them. The difference is that when the pragmatists speak of truth, they mean exclusively some thing about the ideas, namely their workableness; whereas when anti-pragmatists speak of truth they seem most often to mean something about the objects. Since the pragmatist, if he agrees that an idea is ‘really’ true, also agrees to whatever it says about its object; and since most anti- pragmatists have already come round to agreeing that, if the object exists, the idea that it does so is workable; there would seem so little left to fight about that I might well be asked why instead of reprinting my share in so much verbal wrangling, I do not show my sense of ‘values’ by burning it all up.