Empiricism and Platonism in the Philosophy of Religion

Extract

During the lifetime of William James, his philosophical work, closely connected as it is with many traditions of British philosophy, made a marked impression—one might almost say, a stir—on the Continent of Europe. Since his death, obituary notices and comprehensive reviews of his philosophy have made the intellectual legacy of the departed thinker the object of still greater attention, the more because, outside of the pragmatic school itself, the interest in the writings of so fine and penetrating a mind as Bergson naturally extends itself to cognate movements of thought.

In this legacy, James's philosophy of religion stands out with special prominence, partly by reason of its contrast to the type of philosophy of religion which is traditional on the Continent of Europe, partly because of the wealth of his own new and valuable suggestions, which have been added to by a number of zealous followers. It may not be uninteresting, therefore, to the readers of this Review, if I try to characterize what is peculiar and new in this, the first thorough-going contribution from America to the philosophy of religion. In doing so, I shall discuss two points: first, the contrast between James's ideas and the European philosophy of religion; and, second, the positive value that the new ideas which thus emerge seem to me to have.