Humanity is one; we are members one of another.  Bergson insists on this solidarity of man, and, indeed, of all living creatures.  “As the smallest grain of dust is bound up with our entire solar system, drawn along with it in that undivided movement of descent which is materiality itself, so all organized beings, from the humblest to the highest, from the first origins of life to the time in which we are, and in all places as in all times, do but evidence a single impulsion, the inverse of the movement of matter, and in itself indivisible.  All the living hold together and all yield to the same tremendous push.  The animal takes its stand on the plant, man bestrides animality, and the whole of humanity, in space and in time, is one immense army galloping beside and before and behind each of us, in an overwhelming charge, able to beat down every resistance and clear the most formidable obstacles, perhaps even death.” [Footnote:  Creative Evolution, pp. 285-286 (Fr. pp. 293-294).]

CHAPTER IX

THE GOSPEL OF INTUITION

Intelligence and Intuition not opposed—­Intellectual sympathy—­Synthesis and analysis.  “Understanding as one loves”—­Concepts—­Intellect not final—­Man’s spirit and intuitions—­Joy, creative power and art—­Value of Intuitive Philosophy.

We now approach the grand climax of Bergson’s philosophy, his doctrine of Intuition, which he preaches with all the vigour of an evangelist.  Our study of his treatment of Change, of Perception, of la duree, and of Instinct, has prepared us for an investigation of what he means by Intuition, for in dealing with these subjects he has been laying the foundations of his doctrine of Intuition.  He pointed out to us that Life is Change, but that our intellect does not really grasp the reality of Change, for it is adapted to solids and to concepts, it resembles the cinematograph film.  Then he has tried to show us that in Perception there is really much more than we think, for our intellect carves out what is of practical interest, while the penumbra or vague fringes of perceptions which have no bearing on action are neglected.  By his advocacy of a real psychological Time, in opposition to the physical abstraction which bears the name, he again brought out the inadequacy of intellect to grasp Life in its flow and has put before us the soul’s own appreciation of Time, which is a valuation rather than a magnitude, an intuition of our consciousness.  Then, in examining the Evolution of Instinct and Intelligence, we found that Instinct, however blind intellectually, contained a wonderful and unique element of immediacy or direct insight.  These are just preparatory indications of the direction of Bergson’s thought all the time.