by William James (1842-1910) Humanism is a ferment that has “come to stay.” It is not a single hypothesis of theorem, and it dwells on no new facts. It is rather a slow shifting in the philosophic perspective, making things appear as from a new center of interest or point of sight. 
Some writers are strongly conscious of the shifting, others half unconscious, even though their own vision may have undergone much change. The result is no small confusion in debate, the half-conscious humanists often taking part against the radical ones, as if they wished to count upon the other side.
If humanism really be the name for such a shifting of perspective, it is obvious that the whole scene of the philosophic stage will change in some degree if humanism prevails. The emphasis of things, their foreground and background distribution, their sizes and values, will not keep just the same. If such pervasive consequences be involved in humanism, it is clear that no pains which philosophers may take, first in defining it, and then in furthering, checking, or steering its progress, will be thrown away.
It suffers badly at present from incomplete definition. Its most systematic advocates, Schiller and Dewey, have published fragmentary programs only; and its bearing on many vital philosophic problems has not been traced except by adversaries who, scenting heresies in advance, have showered blows on doctrines–subjectivism and skepticism, for example–that no good humanist finds it necessary to entertain. By their still greater reticences, the anti-humanists have, in turn, perplexed the humanists. Much of the controversy has involved the word “truth.” It is always good in debate to know your adversary’s point of view authentically. But the critics of humanism never define exactly what the word “truth” signifies when they use it themselves. The humanists have to guess at their view; and the result has doubtless been much at beating of the air. Add to all this, great individual differences in both camps, and it becomes clear that nothing is so urgently needed, at the stage which things have reached at present, as a sharper definition by each side of its central point of view.
Whoever will contribute any touch of sharpness will help us to make sure of what’s what and who is who. Anyone can contribute such a definition, and, without it, no one knows exactly where he stands. If I offer my own provisional definition of humanism now and here, others may improve it, some adversary may be led to define his own creed more sharply by the contrast, and a certain quickening of the crystallization of general opinion may result.
I. The essential service of humanism, as I conceive the situation, is to have seen that though one part of our experience may lean upon another part to make it what it is in any one of several aspects in which it may be considered, experience as a whole is self-containing and leans on nothing.
Since this formula also expresses the main contention of transcendental idealism, it needs abundant explication to make it unambiguous. It seems, at first sight, to confine itself to denying theism and pantheism. But, in fact, it need not deny either; everything would depend on the exegesis; and if the formula ever became canonical, it would certainly develop both right-wing and left-wing interpreters. I myself read humanism theistically and pluralistically. If there be a God, he is no absolute all-experiencer, but simply the experiencer of widest actual conscious span. Read thus, humanism is for me a religion susceptible of reasoned defence, though I am well aware how many minds there are to whom it can appeal religiously only when it has been monistically translated. Ethically the pluralistic form of it takes for me a stronger hold on reality than any other philosophy I know of–it being essentially a social philosophy, a philosophy of “co,” in which conjunctions do the work. But my primary reason for advocating it is its matchless intellectual economy. It gets rid, not only of the standing “problems” that monism engenders (“problem of evil,” “problem of freedom,” and the like), but of other metaphysical mysteries and paradoxes as well.
It gets rid, for example, of the whole agnostic controversy, by refusing to entertain the hypothesis of trans-empirical reality at all. It gets rid of any need for an absolute of the Bradleyan type (avowedly sterile for intellectual purposes) by insisting that the conjunctive relations found within experience are faultlessly real. It gets rid of the need of an absolute of the Roycean type (similarly sterile) by its pragmatic treatment of the problem of knowledge. . . . As the views of knowledge, reality and truth imputed to humanism have been those so far most fiercely attacked, it is in regard to these ideas that a sharpening of focus seems most urgently required. I proceed therefore to bring the view which I impute to humanism in these respects into focus as briefly as I can.
