Besides, that intelligence and reason are not things completed, for ever arrested in their inner structure, that they evolve and expand, is a fact: the place of discovery is precisely the residual fringe of which we were speaking above. In this respect, the history of thought would furnish examples in plenty. Intuitions at first obscure, and only anticipated, facts originally admitting no comparison, and as it were irrational, become instructive and luminous by the fruitful use made of them, and by the fertility which they manifest. In order to grasp the complex content of reality, the mind must do itself violence, must awaken its sleeping powers of revealing sympathy, must expand till it becomes adapted to what formerly shocked its habits so much as almost to seem contradictory to it. Such a task, moreover, is possible: we work out its differential every moment, and its complete whole appears in the sequence of centuries.
At bottom, the new theory of knowledge has nothing new in it except the demand that all the facts shall be taken into account: it renews duration in the thinking mind, and places itself at the point of view of creative invention, not only at that of subsequent demonstration. Hence its conception of experience, which, for it, is not simple information, fitted into pre-existing frames, but elaboration of the frames themselves.
Hence the problem of reason changes its aspect. A great mistake has been made in thinking that Mr Bergson's doctrine misunderstands it: to deny it and to place it are two different things. In its inmost essence, reason is the demand for unity; that is why it is displayed as a faculty of synthesis, and why its essential act is presented as apperception of relation. It is unifying activity, not so much by a dialectic of harmonious construction as by a view of reciprocal implication. But all that, however shaded we suppose it, entails a previous analysis. Therefore if we place ourselves in a perspective of intuition, I mean, of complete perception, the demand for reason appears second only, without being deprived, however, of its true task: it is an echo and a recollection, an appeal and a promise of profound continuity, our original anticipation and our final hope, in the bosom of the elementary atomism which characterises the transitory region of language; and reason thus marks the zone of contact between intelligence and instinct.
Is thought only possible under the law of number? Does reality only become an object of knowledge as a system of distinct but regulated factors and moments? Do ideas exist only by their mutual relations, which first of all oppose them and afterwards force intelligence to move endlessly from one term to another? If such were the case, reason would certainly be first, as alone making an intelligible continuity out of discontinuous perception and restoring total unity to each temporary part by a synthetic dialectic. But all this really has meaning only after analysis has taken place. The demand for rational unity constitutes in the bosom of atomism something like a murmur of deep underlying continuity: it expresses in the very language of atomism, atomism's basic irreality. There is no question of misunderstanding reason, but only of putting it in its proper place. In a perspective of complete intuition nothing would require to be unified. Reason would then be reabsorbed in perception. That is to say, its present task is to measure and correct in us the limits, gaps, and weaknesses of the perceptive faculty. In this respect not a man of us thinks of denying it its task. But we try with Mr Bergson to reduce this task to its true worth and genuine importance. For we are decidedly tired of hearing "Reason" invoked in solemn and moving tones, as if to write the venerable name with the largest of capital R's were a magic solution of all problems.
Mind, in fact, sets out from unity rather than arrives at it; and the order which it appears to discover subsequently in an experience which at first is manifold and incoherent is only a refraction of the original unity through the prism of a spontaneous analysis. Mr Bergson admirably points out ("Creative Evolution", pages 240-244 and 252-257.) that there are two types of order, geometric and vital, the one a static hierarchy of relations, the other a musical continuity of moments. These two types are opposed, as space to duration and matter to mind; but the negation of one coincides with the position of the other. It is therefore impossible to abolish both at once. The idea of disorder does not correspond to any genuine reality. It is essentially relative, and arises only when we do not meet the type of order which we were expecting; and then it expresses our deception in the language of our expectation, the absence of the expected order being equivalent, from the practical point of view, to the absence of all order. Regarded in itself, this notion is only a verbal entity, unduly taking form as the common basis of two antithetic types. How therefore do we come to speak of a "perceptible diversity" which mind has to regulate and unify? This is only true at most of the disjointed experience employed by common-sense. Reason, accepting this preliminary analysis, and proceeding to language, seeks to organise it according to the mathematical type. But it is the vital type which corresponds to absolute reality, at least when it is a question of the Whole; and only intuition has re-access to it, by soaring above synthetic dissociations.
VIII. Conclusion.
As my last word and closing formula I come back to the leitmotiv of my whole study: Mr Bergson's philosophy is a philosophy of duration.
Let us regard it from this point of view, as contact with creative effort, if we wish to conceive aright the original notions which it proposes to us about liberty, life, and intuition.
Let us say once more that it appears as the enthronement of positive metaphysics: positive, that is to say, capable of continuous, regular, and collective progress, no longer forcibly divided into irreducible schools, "each of which retains its place, chooses its dice, and begins a never-ending match with the rest." ("Introduction to Metaphysics" in the "Revue de Metaphysique et de Morale", January 1903. Psychology, according to Mr Bergson, studies the human mind in so far as it operates in a useful manner to a practical end; metaphysics represent the effort of this same mind to free itself from the conditions of useful action, and regain possession of itself as pure creative energy. Now experience, the experience of the laboratory, allows us to measure with more and more accuracy the divergence between these two planes of life; hence the positive character of the new metaphysics.)