ould only regard intelligence as a thing
made, a fixed system of categories and principles.

Mr Bergson adopts an inverse attitude. Intelligence is a product of
evolution: we see it slowly and uninterruptedly constructed along a line
which rises through the vertebrates to man. Such a point of view is the
only one which conforms to the real nature of things, and the actual
conditions of reality; the more we think of it, the more we perceive
that the theory of knowledge and the theory of life are bound up with
one another. Now what do we conclude from this point of view? Life,
considered in the direction of "knowledge," evolves on two diverging
lines which at first are confused, then gradually separate, and finally
end in two opposed forms of organisation, intelligence and instinct.
Several contrary potentialities interpenetrated at their common source,
but of this source each of these kinds of activity preserves or rather
accentuates only one tendency; and it will be easy to mark its dual
character.

Instinct is sympathy; it has no clear consciousness of itself; it does
not know how to reflect; it is hardly capable of varying its steps; but
it operates with incomparable certainty because it remains lodged in
things, in communion with their rhythm and with inner feeling of them.
The history of animals in this respect supplies many remarkable examples
which Mr Bergson analyses and discusses in detail. As much might be
said of the work which produces a living body, and of the effort which
presides over its growth, maintenance, and functions. Take a natural
philosopher who has long breathed the atmosphere of the laboratory, who
has by long practice acquired what we call "experience"; he has a
kind of intimate feeling for his instruments, their resources, their
movements, their working tendencies; he perceives them as extensions
of himself; he possesses them as groups of habitual actions, thus
discoursing by manipulations as easily and spontaneously as others
discourse in calculation. Doubtless that is only an image; but transpose
it and generalise it, and it will help you to understand the kind of
action which divines instinct. But intelligence is something quite
different. We are talking, of course, of the analytic and synthetic
intelligence which we use in our acts of current thought, which works
throughout our daily action and forms the fundamental thread of our
scientific operations. I need not here go back to the criti