[1] This limitation is shown, for example, in the logical principle of identity.
[2] The worth assigned in this chapter to the contradictions of experience involves a standpoint which apparently is at variance with that of Mr. F.H. Bradley, whose book, _Appearance and Reality_, has occupied such an important place in the philosophical study and controversy of the last ten years. Of course, here is not the place for final criticism of Mr. Bradley, since the present examination of doubt is no such scrutiny of experience as his; it is far short of what would make a complete philosophical argument. Nevertheless, a word or two expressing the nature of the difference between his view and the view advocated here can hardly be impertinent. Thus, if I read him rightly, Mr. Bradley has argued from the paradoxes of experience to the complete, hopeless phenomenality of experience, while in this study of doubt the argument has been from the paradoxes of experience to a thoroughly realistic experience. Again, Mr. Bradley's Absolute is able to include the phenomenal, the relative and contradictory, only because this is so unsubstantial as to offer no resistance, while here there has not even been any question of inclusion. _All experience_, our position has been, _is informed with reality; its very contradictions hold an otherwise phenomenal, relative, changing experience close down to a real world_; and this position, I repeat, is at variance with what Mr. Bradley has _seemed_ to say. See, however, a short article, "Relativity and Reality," in the _Journal of Philosophy, Psychology, and Scientific Methods_, Vol. I, No. 24, November, 1904.
THE PERSONAL AND THE SOCIAL, THE VITAL AND THE FORMAL IN EXPERIENCE.
Contrasts such as those in the title of the present chapter, the personal and the social, the vital and the formal, or instrumental, are always dangerous to clear thinking, and yet in spite of the danger no thinking can avoid them. They can be only relatively true; the terms in which they are couched cannot fail, sooner or later, from one standpoint or another, to make an exchange of the very things to which they apply, since opposition, as must be remembered, is always a most effective mixer, and therefore they can only punctuate the naturally chiaroscuro character that belongs to all articulate thinking. Nevertheless, used with self-control, they are distinctly serviceable.