i
We wonder at its being as hard often to discover convenience as it is to
discover truth. But surely convenience is truth.
ii
The use of truth is like the use of words; both truth and words depend
greatly upon custom.
iii
We do with truth much as we do with God. We create it according to our
own requirements and then say that it has created us, or requires that we
shall do or think so and so—whatever we find convenient.
iv
“What is Truth?” is often asked, as though it were harder to say what
truth is than what anything else is. But what is Justice? What is
anything? An eternal contradiction in terms meets us at the end of every
enquiry. We are not required to know what truth is, but to speak the
truth, and so with justice.
v
The search after truth is like the search after perpetual motion or the
attempt to square the circle. All we should aim at is the most
convenient way of looking at a thing—the way that most sensible people
are likely to find give them least trouble for some time to come. It is
not true that the sun used to go round the earth until Copernicus’s time,
but it is true that until Copernicus’s time it was most convenient to us
to hold this. Still, we had certain ideas which could only fit in
comfortably with our other ideas when we came to consider the sun as the
centre of the planetary system.
Obvious convenience often takes a long time before it is fully recognised
and acted upon, but there will be a _nisus_ towards it as long and as
widely spread as the desire of men to be saved trouble. If truth is not
trouble-saving in the long run it is not truth: truth is only that which
is most largely and permanently trouble-saving. The ultimate triumph,
therefore, of truth rests on a very tangible basis—much more so than when
it is made to depend upon the will of an unseen and unknowable agency.
If my views about the _Odyssey_, for example, will, in the long run, save
students from perplexity, the students will be sure to adopt them, and I
have no wish that they should adopt them otherwise.
It does not matter much what the truth is, but our knowing the truth—that
is to say our hitting on the most permanently convenient arrangement of
our ideas upon a subject whatever it may be—matters very much; at least
it matters, or may matter, very much in some relations. And however
little it matters, yet it matters, and however much it matters yet it
does not matter. In the utmost importance there is unimportance, and in
the utmost unimportance there is importance. So also it is with
certainty, life, matter, necessity, consciousness and, indeed, with
everything which can form an object of human sensation at all, or of
those after-reasonings which spring ultimately from sensations. This is
a round-about way of saying that every question has two sides.
vi
Our concern is with the views we shall choose to take and to let other
people take concerning things, and as to the way of expressing those
views which shall give least trouble. If we express ourselves in one way
we find our ideas in confusion and our action impotent: if in another our
ideas cohere harmoniously, and our action is edifying. The convenience
of least disturbing vested ideas, and at the same time rearranging our
views in accordance with new facts that come to our knowledge, this is
our proper care. But it is idle to say we do not know anything about
things—perhaps we do, perhaps we don’t—but we at any rate know what sane
people think and are likely to think about things, and this to all
intents and purposes is knowing the things themselves. For the things
only are what sensible people agree to say and think they are.
vii
The arrangement of our ideas is as much a matter of convenience as the
packing of goods in a druggist’s or draper’s store and leads to exactly
the same kind of difficulties in the matter of classifying them. We all
admit the arbitrariness of classifications in a languid way, but we do
not think of it more than we can help—I suppose because it is so
inconvenient to do so. The great advantage of classification is to
conceal the fact that subdivisions are as arbitrary as they are.