Generality is, indeed, an indispensable ingredient of reality; for mere individual existence or actuality without any regularity whatever is a nullity. Chaos is pure nothing.

Truly, that reason upon which we plume ourselves, though it may answer for little things, yet for great decisions is hardly surer than a toss up.

Some think to avoid the influence of metaphysical errors, by paying no attention to metaphysics; but experience shows that these men beyond all others are held in an iron vice of metaphysical theory, because by theories that they have never called in question.

All the evolution we know of proceeds from the vague to the definite.

Over against any cognition, there is an unknown but knowable reality; but over against all possible cognition, there is only the self-contradictory. In short, cognizability (in its widest sense) and being are not merely metaphysically the same, but are synonymous terms.

Truth is that concordance of an abstract statement with the ideal limit towards which endless investigation would tend to bring scientific belief, which concordance the abstract statement may possess by virtue of the confession of its inaccuracy and one-sidedness, and this confession is an essential ingredient of truth.

We cannot begin with complete doubt. We must begin with all the prejudices which we actually have when we enter upon the study ofphilosophy. These prejudices are not to be dispelled by a maxim, for they are things which it does not occur to us can be questioned. A person may, it is true, in the course of his studies, find reason to doubt what he began by believing; but in that case he doubts because he has a positive reason for it, and not on account of the Cartesian maxim. Let us not pretend to doubt in philosophy what we do not doubt in our hearts.