Here's what Fr. Pat says....
Proverbs 18: Many commentators have spoken of the “pragmatic” motive in much of the Book of Proverbs. That is to say, very often what are recommended in this book are things that have been proven to work; these things get good results. Or, to borrow the expression of William James, they have “cash value.” Such things have been tried for generations, and only a fool would abandon them.
We should be cautious about this approach to Proverbs, however, because the pragmatic motive in this book is not identical to that of William James, Charles Sanders Peirce, John Dewey, and their kindred spirits. The pragmatism of these men rested on a fundamental agnosticism with respect to ultimacy. Persuaded that the correct answers to ultimate questions (“Does God exist?” “Is man’s willed activity free?”) must remain unknown to the human mind, these pragmatists recommended that human endeavor, including human thought, should follow only such lines of action as would prove to be useful and productive, such lines of action as would “get good results.” That is to say, human beings should do and think only such things as really work. If a thing or a thought does not work — if experience shows a thing or a thought to be unproductive — prudence dictates that it should not be pursued. (Thus, for instance, William James rejected the theory of atheism because it does not lead anywhere. Atheism promises nothing and delivers nothing. It is not a useful idea. It does not accomplish anything. The idea of God’s existence, on the other hand, has proved itself a very useful and productive idea.)
The problem with this brand of pragmatism is that it separates human activity from human knowledge. It is based on agnosticism with respect to the most important philosophical questions ever posed to the human mind, and it attempts to formulate a manner of life and thought divorced from real answers to those very real questions. How, after all, can I know whether something really “works,” if I have no idea what it is supposed to do? How can I know whether or not I am making “progress” (John Dewey’s favorite word), if I do not know where I am going? How can I seek the human good, if I have no idea what “good” means or the purpose of human existence?
Quite different is the pragmatism of the Book of Proverbs. It does not rest on an agnosticism about the fundamental questions in life, but on discerned and solid answers to those questions. For Proverbs it is not the case that (to use William James’s expression) “truth happens to an idea.” Truth abides, rather, in the structure of reality, and a truthful idea is not the creation of the human mind at all. It is an idea created in the mind by the very truth that inheres in reality. Men are said to live wisely if their minds and activities are shaped by the truth that God placed in the structure of reality.
At the same time, this discernment of truth in the structure of reality does not come solely from theorizing about reality. Sometimes, and perhaps frequently, it comes from the godly effort to deal with the concrete exigencies of human life. For this reason, perhaps, the deepest insights into the reality of life in this world often come to very practical men as they grapple with the shape of history by making godly decisions in difficult and trying circumstances. It may be the case that sometimes a philosopher/king must first be a king in order to become a philosopher.
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