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for them except individual experience. Like the Reformers, who misunderstood or misrepresented the theology of the Schoolmen, it has never grasped the true meaning of Scholastic Realism, always confound- ing it with Intellectual Realism of the Absolutist tj^pe. Finally, by bringing all the problems of life within the scope of Pragmatism, which claims to be a system of philosophy, it introduces confusion into the rela- tions between philosophy and theology, and still worse confusion into the relations between philosophy and religion. It consistently appeals to future pros- perit)- as a Pragmatic test of its truth, thus leaving the verdict to time and a future generation. But with the elements of error and disorganization which it has embodied in its method and adopted in its synthesis, it has done much, so the Intellectualist thinks, to prejudge its case.

James. Varieties of Religious Experience (New York, 1902); IDE.M, Pragmatism (New York, 1908) ; Idem. A Pluralistic Uni- verse (New York. 1909) ; Idem, The Meaning of Truth (New York, 1910); DEV.-EY.Outtinesof Ethics (.Chicago. 1891): iDsta, Studies in Logical Theory (Chicago, 1903) : articles in Journal of Phi- losophy, etc.; Schiller. Personal Idealism (London, 1902); Idem, Humanism (London. 1903) ; Idem, Studies in Humanism (New York. 1907); Bergson, L'£ro/u(ton crcairice (Paris. 1907) ; Idem, Matiere el memoire (Paris, 1897) ; Bawden, Principles of Prag- matism (New Y'ork, 1910).

Anti-Pragmatist: Pratt. What is Pragmatism? (New York, 1909); ScHlNZ, Anti-Pragmatism (New York, 1909); Walker, Theories of Knowledge (New York, 1910); Faroes, La crise de la certitude (Paris, 1907); LeclIire. Pragmaiisme, modernisme, protestantisme (Paris. 1909).

Articles: Rivista difllosofia neo-scolastica (April and Oct., 1910) ; Revue neo-scolastique (1907), pp. 220 sq. (1909), pp. 451 sq.; Revue des sciences phil. et th^ol. (1907). pp. 105 sq.. give an up-to- date bibliography of Pragmatism. Of the many articles which appeared on the subject from the Catholic point of view, cf. Turner, iVeic York Review (1906); Shanahan in Catholic Uni- versity Bulletin (1909 — ); Sauv.age, tiid. (1906 — ); MoORt:. Cath- olic World (Dec. 1909). Articles criticizing Pragmatism have appeared in the Philosophical RevietL', Creighton in vols. XIII. XV, XVII; HiBBEN in vol. XVII; Bakewell in vol. XVII; Monist, Caros in vols. XVIII. XIX. etc. In defence of Prag- matism many articles have appeared in the Journal of Phil. Psychol, etc., and in Mind. A recent article on the French School of Pragmaiism is entitled Le pragmatisme de I'ecole francaise in Rev. de phil. (.ipril. 1910).

William Turner.

Prague, Archdiocese of (Pragensis), in Bohemia. From about the middle of the sixth century Slavonic tribes advancing into Bohemia drove the Mar- comanni to the borders of the country. The Slavs soon came under the influence of the Carolingian civilization. In 845 Czech princes and their warriors appeared at the Court of Louis the German at Ratis- bon, where they were baptized on the octave of Epiphany (13 January) by the Bishop of Ratisbon. Although many German priests now came into Bohe- mia to aid in the spread of Christianity, the land soon fell under the dominion of Moravia, which was natu- rally followed by the appearance of Slavonic priests from Great Moravia. It is supposed, though it can- not be proved, that the Bohemian Duke Bofiwoi was baptized by Methodius, the apostle to the Slavs. The first Duke of Bohemia of whom there is historic certainty that he was a Christian is Bofiwoi's son, Spitigniew, who in 895 allied himself to Carlmann's eon, Arnulf of Carinthia. Spitigniew's brother and successor, Wratislaw I, built the church of St. George upon the Hradschin (castle hill) at Prague. His wife Drahomira, who belonged to a pagan Slavonic family, though probably baptized, was not Christian at heart. Their sons, St. Wenceslaus and Bole.slaw I the Cruel, were still minors at the death of their father. The most important factor in the history of Bohemia at this time was the opposition between the pagan or national party and the Christian or German party. Wenceslaus hoped to gain everything from the Ger- mans. Desiring to build a church upon the Hrad- schin he requested permission from the diocesan bishop who came to the con.secration. The church was dedicated to St. Vitus, as Henry I the Saxon of Germany had sent a present of a precious relic of this

saint. The struggle between pagan and Christian di\-ided even the ducal family. On 28 September, 935, \\'enceslaus was murdered by his brother Bole- slaw and his accomplices at the door of the church in Altbunzlau. Yet Boleslaw found himself obliged to rule in a manner favourable to the Christian-German party. Much was done for the Christian civilization of Bohemia by his children, Boleslaw II the Pious, Milada, and Dubravka. Boleslaw II desired to be independent of Germany in ecclesiastical matters and sought to have Prague made a bishopric. Otto II of Germany aided this eiTort, for he regarded it as a pro- tection against Hungary. John XIII consented on condition that the Latin Rite -should be used. Milada, sister of the duke, who lived in a Benedictine abbey at Rome, was appointed by the pope under the name of

The Cathedr-

St. Vitus. Prague

Maria abbess of the Abbey of St. George on the Hradschin, the first monastic foundation in Bohemia. Bohemia then formed a part of the Diocese of Ratis- bon, suffragan of Salzburg. St. Wolfgang drew up the charter for tlie new diocese and it was made a suf- fragan of Mainz.

Thietmar, a monk from Magdeburg who had a thorough knowledge of the Slavonic language, was appointed (973) the first Bishop of Prague. The new diocese included: Bohemia, Silesia including Cracow, and Lusatia; Moravia, western Hungary as far as the Waag and Danube Rivers; Lower Austria between Taja and Kamp. In Moravia, Vracen was appointed bi,shop. St. Adalbert, second Bishop of Prague, ap- pointed by Otto II at Verona, was consecrated by Willigis of Mainz. He proved in Bohemia and Moravia a stern censor of morals, striving to suppress concubinage among the clergy, polygamy, and heathen practices, but, obliged to withdraw, took refuge in a monastery at Rome. At the request of the Bohe- mians he returned with twelve monks from Monte Cassino, among them Christinus, Benedictus, and Mattha'us. In 993 Adalbert founded for these monks the first monastery for men in Bohemia, that of Bfewnow near Prague (St. Margaret), and ap- pointed his teacher Radla (,\nastasius) abbot. Two years later Adalbert was again obhged to flee. The