Synthesized answer
The provided passages do not explicitly state where James suggests finding his "philosophic conclusions."
However, one passage indicates that in the metaphysical and religious sphere, "articulate reasons are cogent for us only when our inarticulate feelings of reality have already been impressed in favor of the same conclusion" [4]. It further states that "Our impulsive belief is here always what sets up the original body of truth, and our articulately verbalized philosophy is but its showy translation into formulas" [4]. This suggests that inarticulate feelings of reality and impulsive beliefs are foundational, with articulate philosophy being a subsequent translation.
Synthesized from the book passages below. Chat with the book on Feynman for follow-up.
From the book
would not now save her theology, if the trial of the theology by these other tests should show it to be contemptible. And conversely if her theology can stand these other tests, it will make no difference how hysterical or nervously off her balance Saint Teresa may have been when she was with us here below. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ You see that at bottom we are thrown back upon the general principles by which the empirical philosophy has always contended that we must be guided in our search for truth. Dogmatic philosophies have sought for tests for truth which might…
a jarring body. I had no consciousness of time or space or persons; but only of love and happiness and faith. “I do not know how long this state lasted, nor when I fell asleep; but when I woke up in the morning, _I was well_.” These are exceedingly trivial instances,(64) but in them, if we have anything at all, we have the method of experiment and verification. For the point I am driving at now, it makes no difference whether you consider the patients to be deluded victims of their imagination or not. That they seemed to _themselves_ to have been cured by the…
al ways as this, to give them up at word of command for more scientific therapeutics. What are we to think of all this? Has science made too wide a claim? I believe that the claims of the sectarian scientist are, to say the least, premature. The experiences which we have been studying during this hour (and a great many other kinds of religious experiences are like them) plainly show the universe to be a more many‐sided affair than any sect, even the scientific sect, allows for. What, in the end, are all our verifications but experiences that agree with more or less isolated systems of…
r dust in libraries, for the simple reason that our generation has ceased to believe in the kind of God it argued for. Whatever sort of a being God may be, we _know_ to‐day that he is nevermore that mere external inventor of “contrivances” intended to make manifest his “glory” in which our great‐grandfathers took such satisfaction, though just how we know this we cannot possibly make clear by words either to others or to ourselves. I defy any of you here fully to account for your persuasion that if a God exist he must be a more cosmic and tragic personage than that Being. The truth is…
nd through. I spoke of the convincingness of these feelings of reality, and I must dwell a moment longer on that point. They are as convincing to those who have them as any direct sensible experiences can be, and they are, as a rule, much more convincing than results established by mere logic ever are. One may indeed be entirely without them; probably more than one of you here present is without them in any marked degree; but if you do have them, and have them at all strongly, the probability is that you cannot help regarding them as genuine perceptions of truth, as revelations of…