We [may] answer the question: "Why is snow white?" by saying, "For the same reason that soap-suds or whipped eggs are white"-in other words, instead of giving the reason for a fact, we give another example of the same fact. This offering a similar instance, instead of a reason, has often been criticised as one of the forms of logical depravity in men. But manifestly it is not a perverse act of thought, but only an incomplete one. Furnishing parallel cases is the necessary first step towards abstracting the reason imbedded in them all.

Great indeed is Fear; but it is not, as our military enthusiasts believe and try to make us believe, the only stimulus known for awakening the higher ranges of men's spiritual energy.

Our colleges ought to have lit up in us a lasting relish for a better kind of man, a loss of appetite for mediocrities.

Fatalism, whose solving word in all crises of behavior is All striving is vain, will never reign supreme, for the impulse to take life strivingly is indestructible in the race. Moral creeds which speak to that impulse will be widely successful in spite of inconsistency, vagueness, and shadowy determination of expectancy. Man needs a rule for his will, and will invent one if one be not given him.

You make a great, very great mistake, if you think that psychology, being the science of the mind's laws, is something from which you can deduce definite programmes and schemes and methods of instruction for immediate schoolroom use.

Those thoughts are truth which guide us to beneficial interaction with sensible particulars as they occur, whether they copy these in advance or not.

Pragmatism asks its usual question. "Grant an idea or belief to be true," it says, "what concrete difference will its being true make in anyone's actual life? How will the truth be realized? What experiences will be different from those which would obtain if the belief were false? What, in short, is the truth's cash-value in experiential terms?