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Pragmatism: A New Name for Some Old Ways of Thinking (1907)

William James · c. 1906–1907

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  1. The history of philosophy is to a great extent that of a certain clash of human temperaments.
  2. I offer the oddly-named thing pragmatism as a philosophy that can satisfy both kinds of demand. It can remain religious like the rationalisms, but at the same time, like the empiricisms, it can preserve the richest intimacy with facts.
  3. If no practical difference whatever can be traced, then the alternatives mean practically the same thing, and all dispute is idle. Whenever a dispute is serious, we ought to be able to show some practical difference that must follow from one side or the other's being right.
  4. THEORIES THUS BECOME INSTRUMENTS, NOT ANSWERS TO ENIGMAS, IN WHICH WE CAN REST. We don't lie back upon them, we move forward, and, on occasion, make nature over again by their aid.
  5. In this real world of sweat and dirt, it seems to me that when a view of things is 'noble,' that ought to count as a presumption against its truth, and as a philosophic disqualification.
  6. IF THEOLOGICAL IDEAS PROVE TO HAVE A VALUE FOR CONCRETE LIFE, THEY WILL BE TRUE, FOR PRAGMATISM, IN THE SENSE OF BEING GOOD FOR SO MUCH.
  7. Thus if no future detail of experience or conduct is to be deduced from our hypothesis, the debate between materialism and theism becomes quite idle and insignificant.
  8. To make our human ethics revolve about the question of 'merit' is a piteous unreality—God alone can know our merits, if we have any.
  9. Free-will pragmatically means NOVELTIES IN THE WORLD, the right to expect that in its deepest elements as well as in its surface phenomena, the future may not identically repeat and imitate the past.
  10. The world is one just so far as its parts hang together by any definite connexion. It is many just so far as any definite connexion fails to obtain.
  11. My thesis now is this, that OUR FUNDAMENTAL WAYS OF THINKING ABOUT THINGS ARE DISCOVERIES OF EXCEEDINGLY REMOTE ANCESTORS, WHICH HAVE BEEN ABLE TO PRESERVE THEMSELVES THROUGHOUT THE EXPERIENCE OF ALL SUBSEQUENT TIME.
  12. Common sense is BETTER for one sphere of life, science for another, philosophic criticism for a third; but whether either be TRUER absolutely, Heaven only knows.
  13. The truth of an idea is not a stagnant property inherent in it. Truth HAPPENS to an idea. It BECOMES true, is MADE true by events.
  14. 'The true,' to put it very briefly, is only the expedient in the way of our thinking, just as 'the right' is only the expedient in the way of our behaving.
  15. Meanwhile we have to live to-day by what truth we can get to-day, and be ready to-morrow to call it falsehood.
  16. In our cognitive as well as in our active life we are creative. We ADD, both to the subject and to the predicate part of reality.
  17. The essential contrast is that for rationalism reality is ready-made and complete from all eternity, while for pragmatism it is still in the making, and awaits part of its complexion from the future.
  18. It is clear that pragmatism must incline towards meliorism. Some conditions of the world's salvation are actually extant, and she cannot possibly close her eyes to this fact: and should the residual conditions come, salvation would become an accomplished reality.
  19. In the end it is our faith and not our logic that decides such questions, and I deny the right of any pretended logic to veto my own faith.
  20. On pragmatistic principles, if the hypothesis of God works satisfactorily in the widest sense of the word, it is true.

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