In the learning of all matters, we have to start with some one deep aspect of the question, abstracting it as if it were the only aspect; and then we gradually correct ourselves by adding those neglected other features which complete the case.  No one believes more strongly than I do that what our senses know as ‘this world’ is only one portion of our mind’s total environment and object.  Yet, because it is the primal portion, it is the sine qua non of all the rest.  If you grasp the facts about it firmly, you may proceed to higher regions undisturbed.  As our time must be so short together, I prefer being elementary and fundamental to being complete, so I propose to you to hold fast to the ultra-simple point of view.

The reasons why I call it so fundamental can be easily told.

First, human and animal psychology thereby become less discontinuous.  I know that to some of you this will hardly seem an attractive reason, but there are others whom it will affect.

Second, mental action is conditioned by brain action, and runs parallel therewith.  But the brain, so far as we understand it, is given us for practical behavior.  Every current that runs into it from skin or eye or ear runs out again into muscles, glands, or viscera, and helps to adapt the animal to the environment from which the current came.  It therefore generalizes and simplifies our view to treat the brain life and the mental life as having one fundamental kind of purpose.

Third, those very functions of the mind that do not refer directly to this world’s environment, the ethical utopias, aesthetic visions, insights into eternal truth, and fanciful logical combinations, could never be carried on at all by a human individual, unless the mind that produced them in him were also able to produce more practically useful products.  The latter are thus the more essential, or at least the more primordial results.

Fourth, the inessential ‘unpractical’ activities are themselves far more connected with our behavior and our adaptation to the environment than at first sight might appear.  No truth, however abstract, is ever perceived, that will not probably at some time influence our earthly action.  You must remember that, when I talk of action here, I mean action in the widest sense.  I mean speech, I mean writing, I mean yeses and noes, and tendencies ‘from’ things and tendencies ‘toward’ things, and emotional determinations; and I mean them in the future as well as in the immediate present.  As I talk here, and you listen, it might seem as if no action followed.  You might call it a purely theoretic process, with no practical result.  But it must have a practical result.  It cannot take place at all and leave your conduct unaffected.  If not to-day, then on some far future day, you will answer some question differently by reason of what you are thinking now.  Some of you will be led by my words into new veins of inquiry, into reading special books.  These will develop your opinion, whether for or against.  That opinion will in turn be expressed, will receive criticism from others in your environment, and will affect your standing in their eyes.  We cannot escape our destiny, which is practical; and even our most theoretic faculties contribute to its working out.