in a God, {115}
then the hypothesis may be taken as true. It is true at least for us.
Truth, according to Pragmatism, has no independent existence. It is
wholly subjective, relative, instrumental. Its only test is its utility,
its workableness.

This view of truth, though supported by much ingenuity and brilliance,
would seem to contradict the very idea of truth, and to be subversive of
all moral values. If truth has no independent validity, if it is not
something to be sought for itself, irrespective of the inclinations and
interests of man, then its pursuit can bring no real enrichment to our
spiritual being. It remains something alien and external, a mere
arbitrary appendix of the self. It is not the essence and standard of
human life. If its sole test is what is advantageous or pleasant it
sinks into a merely utilitarian opinion or selfish bias. 'Truth,' says
Eucken, 'can only exist as an end in itself. Instrumental truth is no
truth at all.'[18]

According to this theory, moreover, truth is apt to be broken up into a
number of separate fragments without correlation or integrating unity.
There will be as many hypotheses as there are individual interests. The
truth that seems to work best for one man or one age may not be the truth
that serves another. In the collision of opinions who is to arbitrate?
If it be the institutions and customs of to-day, the present state of
morals, that is to be the measure of what is good, then we seem to be
committed to a condition of stagnancy, and involved in the quest of a
doubtful gain.

As might be expected, Professor James's view of truth determines his view
of the world. It is pluralistic, not monistic; melioristic, not
optimistic. It is characteristic of him that when he discusses the
question, Is life worth living? his answer practically is, 'Yes, if you
believe it is.' Pragmatism is put forward as the mediator between two
opposite tendencies, those of 'tender-mindedness' and 'tough-mindedness.'
'The tendency to rest in the Absolute is the characteristic mark of the
tender-minded; the {116} radically tough-minded, on the other hand, needs
no religion at all.'[19] There is something to be said for both of these
views, James thinks, and a compromise will probably best meet the case.
Hence, against these two ways of accepting the universe, he maintains the
pragmatic faith which is at once theistic, pluralistic, and melioristic.
He accepts a personal power as a