sharpest critics have always had a tender place in their
hearts for it, and have obeyed some of its mandates. They have not
been consistent; they have played fast and loose with the enemy; and
Bergson alone has been radical.

To show what I mean by this, let me contrast his procedure with that
of some of the transcendentalist philosophers whom I have lately
mentioned. Coming after Kant, these pique themselves on being
'critical,' on building in fact upon Kant's 'critique' of pure reason.
What that critique professed to establish was this, that concepts do
not apprehend reality, but only such appearances as our senses
feed out to them. They give immutable intellectual forms to these
appearances, it is true, but the reality _an sich_ from which in
ultimate resort the sense-appearances have to come remains forever
unintelligible to our intellect. Take motion, for example. Sensibly,
motion comes in drops, waves, or pulses; either some actual amount of
it, or none, being apprehended. This amount is the datum or _gabe_
which reality feeds out to our intellectual faculty; but our intellect
makes of it a task or _aufgabe_--this pun is one of the most memorable
of Kant's formulas--and insists that in every pulse of it an infinite
number of successive minor pulses shall be ascertainable. These minor
pulses _we_ can indeed _go on_ to ascertain or to compute indefinitely
if we have patience; but it would contradict the definition of an
infinite number to suppose the endless series of them to have actually
counted _themselves_ out piecemeal. Zeno made this manifest; so the
infinity which our intellect requires of the sense-datum is thus
a future and potential rather than a past and actual infinity of
structure. The datum after it has made itself must be decompos_able_
ad infinitum by our conception, but of the steps by which that
structure actually got composed we know nothing. Our intellect casts,
in short, no ray of light on the processes by which experiences _get
made_.

Kant's monistic successors have in general found the data of immediate
experience even more self-contradictory, when intellectually treated,
than Kant did. Not only the character of infinity involved in the
relation of various empirical data to their 'conditions,' but the very
notion that empirical things should be related to one another at all,
has seemed to them, when the intellectualistic fit was upon them, full
of paradox and contradiction. We saw in a form