A New Philosophy

by Edouard Le Roy

Thus our inner life is a work of enduring creation: of phases which mature slowly, and conclude at long intervals the decisive moments of emancipating discovery. Undoubtedly matter is there, under the forms of habit, threatening us with automatism, seeking at every moment to devour us, stealing a march on us whenever we forget. But matter represents in us only the waste of existence, the mortal fall of weakened reality, the swoon of the creative action falling back inert; while the depths of our being still pulse with the liberty which, in its true function, employs mechanism itself only as a means of action.

Now, does not this conception make a singular exception of us in nature, an empire within an empire? That is the question we have yet to investigate.

II.

We have just attempted to grasp what being is in ourselves; and we have found that it is becoming, progress, and growth, that it is a creative process which never ceases to labour incessantly; in a word, that it is duration. Must we come to the same conclusion about external being, about existence in general?

Let us consider that external reality which is nearest us, our body. It is known to us both externally by our perceptions and internally by our affections. It is then a privileged case for our inquiry. In addition, and by analogy, we shall at the same time study the other living bodies which everyday induction shows us to be more or less like our own. What are the distinctive characteristics of these new realities? Each of them possesses a genuine individuality to a far greater degree than inorganic objects; whilst the latter are hardly limited at all except in relation to the needs of the former, and so do not constitute beings in themselves, the former evidence a powerful internal unity which is only further emphasised by their prodigious complication, and form wholes with are naturally complete. These wholes are not collections of juxtaposed parts: they are organisms; that is to say, systems of connected functions, in which each detail implies the whole, and where the various elements interpenetrate. These organisms change and modify continually; we say of them not only that they are, but that they live; and their life is mutability itself, a flight, a perpetual flux. This uninterrupted flight cannot in any way be compared to a geometrical movement; it is a rhythmic succession of phases, each of which contains the resonance of all those which come before; each state lives on in the state following; the life of the body is memory; the living being accumulates its past, makes a snowball of itself, serves as an open register for time, ripens, and grows old. Despite all resemblances, the living body always remains, in some measure, an absolutely original and unique invention, for there are not two specimens exactly alike; and, among inert objects, it appears as the reservoir of indetermination, the centre of spontaneity, contingence, and genuine action, as if in the course of phenomena nothing really new could be produced except by its agency.

Such are the characteristic tendencies of life, such the aspects which it presents to immediate observation. Whether spiritual activity unconsciously presides over biological evolution, or whether it simply prolongs it, we always find here and there the essential features of duration.

But I spoke just now of "individuality." Is it really one of the distinctive marks of life? We know how difficult it is to define it accurately. Nowhere, not even in man, is it fully realised; and there are beings in existence in which it seems a complete illusion, though every part of them reproduces their complete unity.

True, but we are now dealing with biology, in which geometrical precision is inadmissible, where reality is defined not so much by the possession of certain characteristics as by its tendency to accentuate them. It is as a tendency that individuality is more particularly manifested; and if we look at it in this light, no one can deny that it does constitute one of the fundamental tendencies of life. Only the truth is that the tendency to individuality remains always and everywhere counterbalanced, and therefore limited, by an opposing tendency, the tendency to association, and above all to reproduction. This necessitates a correction in our analysis. Nature, in many respects, seems to take no interest in individuals. "Life appears to be a current passing from one germ to another through the medium of a developed organism." ("Creative Evolution", page 29.)

It seems as if the organism played the part of a thoroughfare. What is important is rather the continuity of progress of which the individuals are only transitory phases. Between these phases again there are no sharp severances; each phase resolves and melts imperceptibly into that which follows. Is not the real problem of heredity to know how, and up to what point, a new individual breaks away from the individuals which produced it? Is not the real mystery of heredity the difference, not the resemblance, occurring between one term and another?

Whatever be its solution, all the individual phases mutually extend and interpenetrate one another. There is a racial memory by which the past is continually accumulated and preserved. Life's history is embodied in its present. And that is really the ultimate reason of the perpetual novelty which surprised us just now. The characteristics of biological evolution are thus the same as those of human progress. Once again we find the very stuff of reality in duration. "We must not then speak any longer of life in general as an abstraction, or a mere heading under which we write down all living beings." ("Creative Evolution", page 28.) On the contrary, to it belongs the primordial function of reality. It is a very real current transmitted from generation to generation, organising and passing through bodies, without failing or becoming exhausted in any one of them.