nce without Thought, is largely an orderless flux. Philosophers
as different as the Neo-Positivist Mach and the Intuitionist Bergson, do
indeed attempt to construct systems composed solely of direct Experience
and pure Intuition; and, at the same time, almost ceaselessly insist
upon the sheer novelty, the utter unexpectedness of all direct
Experience, and the entire artificiality of the constructions of
Thought--constructions which alone adulterate our perceptions of reality
with the non-realities repetition, uniformity, foreseeableness. Yet the
amazing success of the application of such constructions to actual
Nature stares us all in the face. 'It is, indeed, strange,' if that
contention be right, 'that facts behave as if they too had a turn for
mathematics.' Assuredly 'if thought, with its durable and coherent
structure, were not the reflection of some order of stable relations in
the nature of things, it would be worthless as an organ of life'.[34]

Fourthly, both Space and Time are indeed essential constituents of all
our perceptions, thoughts, actions, at least in this life. Yet Time is
perhaps the more real, and assuredly the richer, constituent of the two.
But this rich reality applies only to Concrete or Filled Time, Duration,
in which our experiences, although always more or less successive,
interpenetrate each other in various degrees and ways, and are thus more
or less simultaneous. An absolutely even flow of equal, mutually
exclusive moments, on the contrary, exists only for our theoretical
thinking, in Abstract, Empty, or Clock time. Already, in 1886, Professor
James Ward wrote: 'In time, conceived as physical, there is no trace of
intensity; in time, as psychically experienced, duration is primarily an
intensive magnitude.'[35] And in 1889 Professor Bergson, in his _Essai
sur les Donnees Immediates de la Conscience_, gave us exquisite
descriptions of time as we really experience it, of 'duration strictly
speaking', which 'does not possess moments that are identical or
exterior to each other'.[36] Thus all our real soul life, in proportion
to its depth, moves in Partial Simultaneity; and it apprehends, requires
and rests, at its deepest, in an overflowingly rich Pure Simultaneity.

Fifthly, Man is Body as well as Soul, and the two are closely
interrelated. The sensible perception of objects, however humble, is
always necessary for the beginning, and (in the long run) for the
persistence and growth, of the m