this belief, in the end, only upon other than realistic grounds.
In consequence we may say that Realism is, in its special contrast with other views, an interpretation of the folk-lore of being in the interests of a social conservatism. Accordingly, in the history of thought, Realism is the metaphysic of the party of good order, when good order is viewed merely as something to be preserved. Hence the typical conservatives, the extreme Right wing of any elaborate social order, will generally be realistic in their metaphysics. So too are the conservative theologians, so long as they teach the people. Amongst themselves, these conservatives, if deeply religious souls, may use quite other, namely, mystical speech. Realistic, too, are those plain men, whose only metaphysic is the blind belief in “established facts.” Realistic also are the tyrants. Realism has lighted the fires for the martyrs, and has set up the scaffolds for the reformers. As to its most familiar cases of real objects, Realism is fond of socially important objects. Property in general, technical objects, money, mechanism, instruments, whatever can be passed from hand to hand, the solid earth on which we all alike appear to walk, — these are the typical and exemplary instances of realistic metaphysics. If you question Realism, the realist asks you whether you do not believe in these objects, as facts independent of your ideas. With these instances, then, the realist is ready to confute the objector. The realist is fond of insisting upon the “sanity” of his views. By sanity he means social convenience. Now reflective thinking is often socially inconvenient. When it is, the realist loves to talk of “whole-
