to touch the root of the matter. And whatever doubts any one
preserved would completely vanish, if it should appear that from the
midst of my dream I had the power of INTERFERING with the course of
the reality, and making the events in it turn this way or that,
according as I dreamed they should. Then at least it would be
certain that my waking critics and my dreaming self were dealing
with the SAME.

And thus do men invariably decide such a question. THE FALLING OF
THE DREAM'S PRACTICAL CONSEQUENCES into the real world, and the
EXTENT of the resemblance between the two worlds are the criteria
they instinctively use. [Footnote: The thoroughgoing objector might,
it is true, still return to the charge, and, granting a dream which
should completely mirror the real universe, and all the actions
dreamed in which should be instantly matched by duplicate actions in
this universe, still insist that this is nothing more than harmony,
and that it is as far as ever from being made clear whether
the dream-world refers to that other world, all of whose details it
so closely copies. This objection leads deep into metaphysics. I do
not impugn its importance, and justice obliges me to say that but
for the teachings of my colleague, Dr. Josiah Royce, I should
neither have grasped its full force nor made my own practical and
psychological point of view as clear to myself as it is. On this
occasion I prefer to stick steadfastly to that point of view; but I
hope that Dr. Royce's more fundamental criticism of the function of
cognition may ere long see the light. [I referred in this note to
Royce's religious aspect of philosophy, then about to be published.
This powerful book maintained that the notion of REFERRING involved
that of an inclusive mind that shall own both the real q and the
mental q, and use the latter expressly as a representative symbol of