so
on for a very long time." ("Creative Evolution", page 107.) It is, in
fact, the property of a tendency to develop itself in the expansion
which analyses it. As for the causes of this dispersion into kingdoms,
then into species, and finally into individuals, we can distinguish two
series: the resistance which matter opposes to the current of life sent
through it, and the explosive force--due to an unstable equilibrium of
tendencies--carried by the vital impulse within itself. Both unite
in making the thrust of life divide in more and more diverging but
complementary directions, each emphasising some distinct aspect of its
original wealth. Mr Bergson confines himself to the branches of the
first order--plant, animal, and man. And in the course of a minute and
searching discussion he shows us the characteristics of these lines in
the moods or qualities signified by the three words--torpor, instinct,
and intelligence: the vegetable kingdom constructing and storing
explosives which the animal expends, and man creating a nervous system
for himself which permits him to convert the expense into analysis. Let
us leave aside, as we must, the many suggestive views scattered lavishly
about, the many flashes of light which fall on all faces of the problem,
and let us confine ourselves to seeing how we get a theory of knowledge
from this doctrine. There we have yet another proof of the striking and
fertile originality of the new philosophy.

More than one objection has been brought against Mr Bergson on this
head. That is quite natural: how could such a novelty be exactly
understood at once? It is also very desirable; it is the demands for
enlightenment which lead a doctrine to full consciousness of itself,
to precision and perfection. But we must be afraid of false objections,
those which arise from an obstinate translation of the new philosophy
into an old language steeped in a different metaphysic. With what has
Mr Bergson been reproached? With misunderstanding reason, with ruining
positive science, with being caught in the illusion of getting knowledge
otherwise than by intelligence, or of thinking otherwise than
by thought; in short, of falling into a vicious circle by making
intellectualism turn round upon itself. Not one of these reproaches has
any foundation.

Let us begin by a few preliminary remarks to clear the ground. First of
all, there is one ridiculous objection which I quote only to record.
I mean that which susp