which requires gradual fulfilment. The truth which it involves does
not set out to be a non-temporal essence, which a sufficiently powerful
genius would be able, under pressure, to perceive in its entirety at one
view; and that again seems to be very new.

I do not, of course, wish to abuse systems of philosophy. Each of them
is an experience of thought, a moment in the life of thought, a method
of exploring reality, a reagent which reveals an aspect. Truth undergoes
analysis into systems as does light into colours.

But the mere name system calls up the static idea of a finished
building. Here there is nothing of the kind. The new philosophy desires
to be a proceeding as much as, and even more than, to be a system.
It insists on being lived as well as thought. It demands that thought
should work at living its true life, an inner life related to itself,
effective, active, and creative, but not on that account directed
towards external action. "And," says Mr Bergson, "it can only be
constructed by the collective and progressive effort of many thinkers,
and of many observers, completing, correcting, and righting one
another." (Preface to "Creative Evolution".)

Let us see how it begins, and what is its generating act.

III.

How are we to attain the immediate? How are we to realise this
perception of pure fact which we stated to be the philosopher's first
step?

Unless we can clear up this doubt, the end proposed will remain to our
gaze an abstract and lifeless ideal. This is, then, the point which
requires instant explanation. For there is a serious difficulty in which
the very employment of the word "immediate" might lead us astray.

The immediate, in the sense which concerns us, is not at all, or at
least is no longer for us the passive experience, the indefinable
something which we should inevitably receive, provided we opened our
eyes and abstained from reflection.

As a matter of fact, we cannot abstain from reflection: reflection is
today part of our very vision; it comes into play as soon as we open
our eyes. So that, to come on the trail of the immediate, there must be
effort and work. How are we to guide this effort? In what will this work
consist? By what sign shall we be able to recognise that the result has
been obtained?

These are the questions to be cleared up. Mr Bergson speaks of them
chiefly in connection with the realities of consciousness, or,
more generally speaking, of life. And it is