Word: truthfully
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Dates: during 1890-1890
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...exists as an outer world known by the observer, and shown to him in the facts of experience. Upon these facts his thinking is to base itself. He is to describe the world of experience. His feelings, his "Appreciate comments" on the world are not to reveal to him truth; only his "Descriptions" are to be objective. All that he assumes of the outer world is that it is describable. As such, however, it turns out to be a world of a "well-knit" order; for only the "well-knit" is describable. Hence the world of Realism has "laws...
...idealistic insight with the demanda of the rigid uter order of nature; to such a reconciltation the concluding assay must therefore devote itself. In the present discussion the chief reasons for idealism are summarized in an independent way, but with a deliberate ignoring of that aspect of truth upon which empitical science generally ways stres; and to which attention will be devoted in the next two lectures, idealism as thus stated must appear abstract and even fantastic. But distiuction of one aspect of the truth from another will aid unimately in the task of harmonizing these aspecis themselves...
...doctrine, which is stated by thinkers who are other wise of very different schools. Berkeley, Fichte, John Stuart Mill, and Professor Huxley may be cited as all of them, at least thus far, idealists. The essence of this Analytic Idealism consists so far merely in pointing out that every truth must be recognized by us in terms of our own ideas, so that our world must appear to be "such stuff as Ideas are made of." The value of this elementary form of idealism appeared, however, in the second part of the discussion, when it was pointed out that...
...question arises, whether, after all, the whole foregoing analysis of Reality and Truth can defend itself against an ultinate skepicism, which should question how any conscious being can in any wise escape from his in her life as such, and know any truth, real or ideal beyond his private consciousness. The essentially Kantian answer is suggessel, that in fact no self really escapes or even means to escape from the world of its own true selfconsciousness, in the act of knowing truth; but that. never the less, the world of the Self is not the world of the private...
...speaks of, to make public the true spirit which exists here in regard to religious matters. The mass of nonsense and falsehoods which has been turned out for a public willing to believe anything without discount, has caused many a true Harvard man to feel the slander keenly. The truth of the matter has never been so eagerly sought for as has the other side. It was not for our Professors to proclaim the injustice of all these untruths in any other than a general way, but it is very fitting and proper that this worthy unofficial article should appear...