concept, statement, or  practice, since  all  verbal
　　   and conceptual  constructs  falsify the contents  of
　　   pure experience. Yet each philosophy does offer such
　　   a  criterion,  and  their  criteria  are  remarkably
　　   similar.  James' answer to this dilemma is expressed
　　   by another  name  that  he gave  to his  philosophy,
　　   pragmatism, which Yogaacaara's  criterion  comes  in
　　   the form of arthakriyaa. The thrust of both of these
　　   positions  is that action  is both the goal  and the
　　   measure  of  the  truth  of  ideas.   That  is,  the
　　   consequences  of ideas  when  they  are  implemented
　　   determines   their  truth.   James  summed   up  the
　　   principle when he wrote:

　　   On  pragmatic  principles  we  can  not  reject  any
　　   hypothesis if consequences  useful to life flow from
　　   it.(64)

　　   Similarly, one  of the  meanings  of arthakriyaa  is
　　   "useful　　 action"　　 (while　　 a   related　　 term,
　　   arthakriyaakaarin,   means   "capable　　 of   useful
　　   action").  In both  the Jamesian  and  the  Buddhist
　　   contexts, the consequences of ideas can be borne out
　　   in two spheres of meaning and action. One is that of
　　   ordinary life, wherein concepts serve the attainment
　　   of the practical  necessities  of daily living.  The
　　   other  is  the  higher  life  of  humankind, wherein
　　   concepts  support the pursuit of moral and spiritual
　　   aims and aspirations.

　　　　  James  rejects  concepts  as  a way  to approach
　　   truth, but he acknowledges their usefulness in daily
　　   life: "The function of intellect is practical rather
　　   than  theoretical."(65) The usefulness  of any given
　　   concept  is measured  by its consequences, and  this
　　   usefulness is coordinate with its validity or truth:

　　   They  [concepts]  have, indeed, no  meaning  and  no
　　   reality  if they have no use.  But if they  have any
　　   use they have that amount of meaning.(66)

　　　　　　　　　　　　  P.238

　　   This understanding  of truth is consistent  with his
　　   stance   of   subject-object   nonduality,   because
　　   usefulness is always dependent upon a specific point
　　   of view or purpose:

　　   Truth  is  a  relation  inside  of  the  sum  total,
　　   obtaining  between thoughts and something  else, and
　　   thoughts, as we have  seen, can  only  be contextual
　　   things.(67)

　　   At the  same  time, James'  pragmatism  retains  its