hope, to put our finger on mental reality; those
of "Creative Evolution" present creation as a fact: from all this we
derive a clear idea of a free and creating God, producing matter and
life at once, whose creative effort is continued, in a vital
direction, by the evolution of species and the construction of human
personalities." (Letter to P. de Tonquedec, published in the "Studies"
of 20th February 1912, and quoted here as found in the "Annals of
Christian Philosophy", March 1912.) How can we help finding in these
words, according to the actual expression of the author, the most
categorical refutation "of monism and pantheism in general"?

Now to go further and become more precise, Mr Bergson points out that we
must "approach problems of quite a different kind, those of morality."
About these new problems the author of "Creative Evolution" has as yet
said nothing; and he will say nothing, so long as his method does not
lead him, on this point, to results as positive, after their manner,
as those of his other works, because he does not consider that mere
subjective opinions are in place in philosophy. He therefore denies
nothing; he is waiting and searching, always in the same spirit: what
more could we ask of him?

One thing only is possible today: to discern in the doctrine already
existing the points of a moral and religious philosophy which present
themselves in advance for ultimate insertion.

This is what we are permitted to attempt. But let us fully understand
what is at issue. The question is only to know whether, as has been
claimed, there is incompatibility between Mr Bergson's point of view and
the religious or moral point of view; whether the premisses laid down
block the road to all future development in the direction before us; or
whether, on the contrary, such a development is invited by some parts at
least of the previous work. The question is not to find in this work
the necessary and sufficient bases, the already formed and visible
lineaments of what will one day complete it. To imagine that the
religious and moral problem is bound to be regarded by Mr Bergson as
arising when it is too late for revision, as admitting proposition and
solution only as functions of a previous theoretical philosophy beyond
which we should not go; that in his eyes the solution of this problem
will be deduced from principles already laid down without any call for
the introduction of new facts or new points of view, with