I should not anticipate difficulty in showing that this doctrine is, dialectically, a mass of inconsistencies. Avowedly it is a doctrine of desperation, and as such it is cited here to show the desperate straits to which ignoring empirical facts has reduced a doctrine of experience. More positively instructive are the objective idealisms which have been the offspring of the marriage between the "reason" of historic rationalism and the alleged immediate psychical stuff of historic empiricism. These idealisms have recognized the genuineness of connexions and the impotency of "feeling." They have then identified connexions with logical or rational connexions, and thus treated "the real World" as a synthesis of sentient consciousness by means of a rational self-consciousness introducing objectivity: stability and universality of reference.
Here again, for present purposes, criticism is unnecessary. It suffices to point out that the value of this theory is bound up with the genuineness of the problem of which it purports to be a solution. If the basic concept is a fiction, there is no call for the solution. The more important point is to perceive how far the "thought" which figures in objective idealism comes from meeting the empirical demands made upon actual thought. Idealism is much less formal than historic rationalism. It treats thought, or reason, as constitutive of experience by means of uniting and constructive functions, not as just concerned with a realm of eternal truths apart from experience. On such a view thought certainly loses its abstractness and remoteness. But, unfortunately, in thus gaining the whole world it loses its own self. A world already, in its intrinsic structure, dominated by thought is not a world in which, save by contradiction of premises, thinking has anything to do.
That the doctrine logically results in making change unreal and error unaccountable are consequences of importance in the technique of professional philosophy; in the denial of empirical fact which they imply they seem to many a _reductio ad absurdum_ of the premises from which they proceed. But, after all, such consequences are of only professional import. What is serious, even sinister, is the implied sophistication regarding the place and office of reflection in the scheme of things. A doctrine which exalts thought in name while ignoring its efficacy in fact (that is, its use in bettering life) is a doctrine which cannot be entertained and taught without serious peril. Those who are not concerned with professional philosophy but who are solicitous for intelligence as a factor in the amelioration of actual conditions can but look askance at any doctrine which holds that the entire scheme of things is already, if we but acquire the knack of looking at it aright, fixedly and completely rational. It is a striking manifestation of the extent in which philosophies have been compensatory in quality.[5] But the matter cannot be passed over as if it were simply a question of not grudging a certain amount of consolation to one amid the irretrievable evils of life. For as to these evils no one knows how many are retrievable; and a philosophy which proclaims the ability of a dialectic theory of knowledge to reveal the world as already and eternally a self-luminous rational whole, contaminates the scope and use of thought at its very spring. To substitute the otiose insight gained by manipulation of a formula for the slow coöperative work of a humanity guided by reflective intelligence is more than a technical blunder of speculative philosophers.