ch ends may not be formulated
until we know the field of possible action. The formulation of the ends
is essentially a social undertaking and seems to follow the statement of
the field of possible conduct, while in fact the statement of the
possible field of conduct is actually dependent on the push toward
action. A moving end which is continually reconstructing itself follows
upon the continually enlarging field of opportunities of conduct.

The conception of a world of existence, then, is the result of the
determination at the moment of the conditions of the solution of the
given problems. These problems constitute the conditions of conduct, and
the ends of conduct can only be determined as we realize the
possibilities which changing conditions carry with them. Our world of
reality thus becomes independent of any special ends or purposes and we
reach an entirely disinterested knowledge. And yet the value and import
of this knowledge is found in our conduct and in our continually
changing conditions. Knowledge for its own sake is the slogan of
freedom, for it alone makes possible the continual reconstruction and
enlargement of the ends of conduct.

The individual in his experiences is continually creating a world which
becomes real through his discovery. In so far as new conduct arises
under the conditions made possible by his experience and his hypothesis
the world, which may be made the test of reality, has been modified and
enlarged.

I have endeavored to present the world which is an implication of the
scientific method of discovery with entire abstraction from any
epistemological or metaphysical presuppositions or complications.
Scientific method is indifferent to a world of things-in-themselves, or
to the previous condition of philosophic servitude of those to whom its
teachings are addressed. It is a method not of knowing the unchangeable
but of determining the form of the world within which we live as it
changes from moment to moment. It undertakes to tell us what we may
expect to happen when we act in such or such a fashion. It has become a
matter of serious consideration for a philosophy which is interested in
a world of things-in-themselves, and the epistemological problem. For
the cherished structures of the metaphysical world, having ceased to
house the values of mankind, provide good working materials in the
hypothetical structures of science, on condition of surrendering their
metaphysical reality; an