Intellectual advance occurs in two ways. At times increase of knowledge is organized about old conceptions, while these are expanded, elaborated and refined, but not seriously revised, much less abandoned. At other times, the increase of knowledge demands qualitative rather than quantitative change; alteration, not addition. Men's minds grow cold to their former intellectual concerns; ideas that were burning fade; interests that were urgent seem remote. Men face in another direction; their older perplexities are unreal; considerations passed over as negligible loom up. Former problems may not have been solved, but they no longer press for solutions.

Philosophy is no exception to the rule. But it is unusually conservative—not, necessarily, in proffering solutions, but in clinging to problems. It has been so allied with theology and theological morals as representatives of men's chief interests, that radical alteration has been shocking. Men's activities took a decidedly new turn, for example, in the seventeenth century, and it seems as if philosophy, under the lead of thinkers like Bacon and Descartes, was to execute an about-face. But, in spite of the ferment, it turned out that many of the older problems were but translated from Latin into the vernacular or into the new terminology furnished by science.

The association of philosophy with academic teaching has reinforced this intrinsic conservatism. Scholastic philosophy persisted in universities after men's thoughts outside of the walls of colleges had moved in other directions. In the last hundred years intellectual advances of science and politics have in like fashion been crystallized into material of instruction and now resist further change. I would not say that the spirit of teaching is hostile to that of liberal inquiry, but a philosophy which exists largely as something to be taught rather than wholly as something to be reflected upon is conducive to discussion of views held by others rather than to immediate response. Philosophy when taught inevitably magnifies the history of past thought, and leads professional philosophers to approach their subject-matter through its formulation in received systems. It tends, also, to emphasize points upon which men have divided into schools, for these lend themselves to retrospective definition and elaboration. Consequently, philosophical discussion is likely to be a dressing out of antithetical traditions, where criticism of one view is thought to afford proof of the truth of its opposite (as if formulation of views guaranteed logical exclusives). Direct preoccupation with contemporary difficulties is left to literature and politics.

If changing conduct and expanding knowledge ever required a willingness to surrender not merely old solutions but old problems it is now. I do not mean that we can turn abruptly away from all traditional issues. This is impossible; it would be the undoing of the one who attempted it. Irrespective of the professionalizing of philosophy, the ideas philosophers discuss are still those in which Western civilization has been bred. They are in the backs of the heads of educated people. But what serious-minded men not engaged in the professional business of philosophy most want to know is what modifications and abandonments of intellectual inheritance are required by the newer industrial, political, and scientific movements. They want to know what these newer movements mean when translated into general ideas. Unless professional philosophy can mobilize itself sufficiently to assist in this clarification and redirection of men's thoughts, it is likely to get more and more sidetracked from the main currents of contemporary life.

This essay may, then, be looked upon as an attempt to forward the emancipation of philosophy from too intimate and exclusive attachment to traditional problems. It is not in intent a criticism of various solutions that have been offered, but raises a question as to the genuineness, under the present conditions of science and social life, of the problems.

The limited object of my discussion will, doubtless, give an exaggerated impression of my conviction as to the artificiality of much recent philosophizing. Not that I have wilfully exaggerated in what I have said, but that the limitations of my purpose have led me not to say many things pertinent to a broader purpose. A discussion less restricted would strive to enforce the genuineness, in their own context, of questions now discussed mainly because they have been discussed rather than because contemporary conditions of life suggest them. It would also be a grateful task to dwell upon the precious contributions made by philosophic systems which as a whole are impossible. In the course of the development of unreal premises and the discussion of artificial problems, points of view have emerged which are indispensable possessions of culture. The horizon has been widened; ideas of great fecundity struck out; imagination quickened; a sense of the meaning of things created. It may even be asked whether these accompaniments of classic systems have not often been treated as a kind of guarantee of the systems themselves. But while it is a sign of an illiberal mind to throw away the fertile and ample ideas of a Spinoza, a Kant, or a Hegel, because their setting is not logically adequate, is surely a sign of an undisciplined one to treat their contributions to culture as confirmations of premises with which they have no necessary connection.

I

A criticism of current philosophizing from the standpoint of the traditional quality of its problems must begin somewhere, and the choice of a beginning is arbitrary. It has appeared to me that the notion of experience implied in the questions most actively discussed gives a natural point of departure. For, if I mistake not, it is just the inherited view of experience common to the empirical school and its opponents which keeps alive many discussions even of matters that on their face are quite remote from it, while it is also this view which is most untenable in the light of existing science and social practice. Accordingly I set out with a brief statement of some of the chief contrasts between the orthodox description of experience and that congenial to present conditions.

(i) In the orthodox view, experience is regarded primarily as a knowledge-affair. But to eyes not looking through ancient spectacles, it assuredly appears as an affair of the intercourse of a living being with its physical and social environment. (ii) According

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