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 It is even subordinate, and therefore its attempt at despotism is founded on baseless pretensions.”

Now, apart from its dubious psychological setting, I can admit the general truth contained in this objection. The theoretical axiom is the statement of an impulse to act in a certain manner. When that impulse is not satisfied there ensues disquiet and movement in a certain direction, until such a character is given to the result as contents the impulse and produces rest. And the expression of this fundamental principle of action is what we call an axiom. Take, for example, the law of avoiding contradiction. When two elements will not remain quietly together but collide and struggle, we cannot rest satisfied with that state. Our impulse is to alter it, and, on the theoretical side, to bring the content to a shape where without collision the variety is thought as one. And this inability to rest otherwise, and this tendency to alter in a certain way and direction, is, when reflected on and made explicit, our axiom and our intellectual standard.

“But is not this,” I may be asked further, “a surrender of your position? Does not this admit that the criterion used for theory is merely a practical impulse, a tendency to movement from one side of our being? And, if so, how can the intellectual standard be predominant?” But it is necessary here to distinguish. The whole question turns on the difference between the several impulses of our being. You may call the intellect, if you like, a mere tendency to movement, but you must remember that it is a movement of a very special kind. I shall enter more fully into the nature of thinking hereafter, but the crucial point may be stated at once. In thought the standard, you may say, amounts merely to “act so”; but then “act so” means “think so,” and “think so” means “it is.” And the psychological origin and base of this movement, and of this inability