This is the principle of Peirce, the principle of pragmatism. Such a principle will help us on thisoccasion to decide, among the various attributes set down in the scholastic inventory of God'sperfections, whether some be not far less significant than others
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If, namely, we apply the principle of pragmatism to God's metaphysical attributes, strictly socalled, as distinguished from his moral attributes, I think that, by a coercivelogic to believe them, we still should have to confess them to be destitute of all intelligiblesignificance. Take God's aseity, for example; or his necessariness; his immateriality; his"simplicity" or superiority to the kind of inner variety and succession which we find in finitebeings, his indivisibility, and lack of the inner distinctions of being and activity, substance andaccident, potentiality and actuality, and the rest; his repudiation of inclusion in a genus; hisactualizedinfinity; his "personality," apart from the moral qualities which it may comport; hisrelations to evil being permissive and not positive; his self-sufficiency, self-love, and absolutefelicity in himself:--candidly speaking, how do such qualities as these make any definiteconnection with our life? And if they severally call for no distinctive adaptations of our conduct,what vital difference can it possibly make to a man's religion whether they be true or false?
For my own part, although I dislike to say aught that may grate upon tender associations, I mustfrankly confess that even though these attributes were faultlessly deduced, I cannot conceive of itsbeing of the smallest consequence to us religiously that any one of them should be true. Pray, whatspecific act can I perform in order to adapt myself the better to God's simplicity
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