vital experience which required us to use judgment: to hunt for the connections of the thing dealt with.
There is no difference of opinion as to the theory of the matter. All authorities agree that that discernment of relationships is the genuinely intellectual matter; hence, the educative matter. The failure arises in supposing that relationships can become perceptible without experience—without that conjoint trying and undergoing of which we have spoken. It is assumed that 'mind' can grasp them if it will only give attention, and that this attention may be given at will irrespective of the situation. Hence the deluge of half-observations, of verbal ideas, and unassimilated 'knowledge' which afflicts the world. An ounce of experience is better than a ton of theory simply because it is only in experience that any theory has vital and verifiable significance. An experience, a very humble experience, is capable of generating and carrying any amount of theory (or intellectual content), but a theory apart from an experience cannot be definitely grasped even as theory. It tends to become a mere verbal formula, a set of catchwords used to render thinking, or genuine theorizing, unnecessary and impossible. Because of our education we use words, thinking they are ideas, to dispose of questions, the disposal being in reality simply such an obscuring of perception as prevents us from seeing any longer the difficulty.
2. Reflection in Experience.—Thought or reflection, as we have already seen virtually if not explicitly, is the discernment of the relation between what we try to do and what happens in consequence. No experience having a meaning is possible without some element of thought. But we may contrast two types of experience according to the proportion of reflection found in them. All our experiences have a phase of 'cut and try' in them—what psychologists call the method of trial and error. We simply do something, and when it fails, we do something else, and keep on trying till we hit upon