an exact repetition of a reaction involves some maladjustment. Totality means continuity—the carrying on of a former habit of action with the readaptation necessary to keep it alive and growing. Instead of signifying a ready-made complete scheme of action, it means keeping the balance in a multitude of diverse actions, so that each borrows and gives significance to every other. Any person who is open-minded and sensitive to new perceptions, and who has concentration and responsibility in connecting them has, in so far, a philosophic disposition. One of the popular senses of philosophy is calm and endurance in the face of difficulty and loss; it is even supposed to be a power to bear pain without complaint. This meaning is a tribute to the influence of the Stoic philosophy rather than an attribute of philosophy in general. But in so far as it suggests that the wholeness characteristic of philosophy is a power to learn, or to extract meaning, from even the unpleasant vicissitudes of experience and to embody what is learned in an ability to go on learning, it is justified in any scheme. An analogous interpretation applies to the generality and ultimateness of philosophy. Taken literally, they are absurd pretensions; they indicate insanity. Finality does not mean, however, that experience is ended and exhausted, but means the disposition to penetrate to deeper levels of meaning—to go below the surface and find out the connections of any event or object, and to keep at it. In like manner the philosophic attitude is general in the sense that it is averse to taking anything as isolated; it tries to place an act in its context—which constitutes its significance.
It is of assistance to connect philosophy with thinking in its distinction from knowledge. Knowledge, grounded knowledge, is science; it represents objects which have been settled, ordered, disposed of rationally. Thinking, on the other hand, is prospective in reference. It is occasioned by an unsettlement and it aims at overcoming a disturbance.