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st materially satisfactory hypothesis. Mr. Joseph handles it by formal logic purely, as if he had no acquaintance with the logic of hypothesis at all. Mr. Joseph again is much bewildered as to what a humanist can mean when he uses the word knowledge. He tries to convict me[137] of vaguely identifying it with any kind of good. Knowledge is a difficult thing to define briefly, and Mr. Joseph shows his own constructive hand here even less than in the rest of his article. I have myself put forth on several occasions a radically pragmatist account of knowledge,[138] the existence of which account my critic probably does not know of--so perhaps I had better not say anything about knowledge until he reads and attacks that. I will say, however, that whatever the relation called knowing may itself prove to consist in, I can think of no conceivable kind of _object_ which may not become an object of knowledge on humanistic principles as well as on the principles of any other philosophy.[139] I confess that I am pretty steadily hampered by the habit, on the part of humanism's critics, of assuming that they have truer ideas than mine of truth and knowledge, the nature of which I must know of and can not need to have re-defined. I have consequently to reconstruct these ideas in order to carry on the discussion (I have e.g. had to do so in some parts of this article) and I thereby expose myself to charges of caricature. In one part of Mr. Joseph's attack, however, I rejoice that we are free from this embarrassment. It is an important point and covers probably a genuine difficulty, so I take it up last. When, following Schiller and Dewey, I define the true as that which gives the maximal combination of satisfactions, and say that satisfaction is a many-dimensional term that can be realized in various ways, Mr. Joseph replies, rightly enough, that the chief satisfaction of a rational creature must always be his thought that what he believes is _true_, whether the truth brings him the satisfaction of collateral profits or not. This would seem, however, to make of truth the prior concept, and to relegate satisfaction to a secondary place. Again, if to be satisfactory is what is meant by being true, _whose_ satisfactions, and _which_ of his satisfactions, are to count? Discriminations notoriously have to be made; and the upshot is that only rational candidates and intellectual satisfactions stand the test. We are then driven to a
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