of matter itself as fundamentally creative,
as the new materialism assumes, or else we have got to have an external
Creator, as the old theology assumes. And the difference is more
apparent than real. Tyndall is "baffled and bewildered" by the fact that
out of its molecular vibrations and activities "things so utterly
incongruous with them as sensation, thought, and emotion can be
derived." His science is baffled and bewildered because it cannot, bound
as it is by the iron law of the conservation and correlation of energy,
trace the connection between them. But his philosophy or his theology
would experience little difficulty. Henri Bergson shows no hesitation in
declaring that the fate of consciousness is not involved in the fate of
the brain through which it is manifested, but it is his philosophy and
not his science that inspires this faith. Tyndall deifies matter to get
life out of it--makes the creative energy potential in it. Bergson
deifies or spiritualizes life as a psychic, creative principle, and
makes matter its instrument or vehicle.

Science is supreme in its own sphere, the sphere, or hemisphere, of the
objective world, but it does not embrace the whole of human life,
because human life is made up of two spheres, or hemispheres, one of
which is the subjective world. There is a world within us also, the
world of our memories, thoughts, emotions, aspirations, imaginings,
which overarches the world of our practical lives and material
experience, as the sky overarches the earth. It is in the spirit of
science that we conquer and use the material world in which we live; it
is in the spirit of art and literature, philosophy and religion, that we
explore and draw upon the immaterial world of our own hearts and souls.
Of course the man of science is also a philosopher--may I not even say
he is also a prophet and poet? Not otherwise could he organize his
scientific facts and see their due relations, see their drift and the
sequence of forces that bind the universe into a whole. As a man of
science he traces out the causes of the tides and the seasons, the
nature and origin of disease, and a thousand and one other things; but
only as a philosopher can he see the body as a whole and speculate about
the mystery of its organization; only as a philosopher can he frame
theories and compare values and interpret the phenomena he sees about
him.

II

We can only know, in the scientific sense, the physical and chemical