t, and other
spheres of human activity, there is the underlying element of reason
which is the characteristic of all the activities of a self-conscious
intelligence. To endeavour to elicit that element, to infuse into the
spontaneous and unsifted conceptions of religious experience the
objective clearness, necessity and organic unity of thought--is the
legitimate aim of science, in religion as in other spheres. It would be
strange if in the highest of all provinces of human experience
intelligence must renounce her claim.[17] The Ritschlian value-judgment
theory in its disparagement of philosophy is practically a dethronement
of reason. And the protest of Pragmatism and the voluntarists {64}
generally against what they term 'Intellectualism'[18] and their distrust
of the logical faculty, are virtually an avowal of despair and a resort
to agnosticism, if not to scepticism. If we are to renounce the quest
for objective truth, and accept 'those ideas only which we can
assimilate, validate, corroborate,'[19] those ideas in short which are
'practically useful in guiding us to desirable issues,' then it would
seem we are committed to a world of subjective caprice and confusion and
must give up the belief in a rational view of the universe.

(3) In spite of the wonderful suggestiveness of M. Bergson's philosophy,
we are unable to accept the distinction which that writer draws between
intuition and intelligence, in which he seems to imply that intuition is
the higher of the two activities. Intelligence, according to this
writer, is at home exclusively in spatial considerations, in solids, in
geometry, but it is to be repelled as a foreign element when it comes to
deal with life. Bergson would exclude rational thought and intelligence
from life, creation, and initiative. The clearest evidence of intuition
is in the works of great artists. 'What is implied is that in artistic
creation, in the work of genius and imagination, we have pure novelty
issuing from no premeditated or rational idea, but simply pure
irrationality and unaccountableness.'[20] The work of art cannot be
predicated; it is beyond reason, as life is beyond logic and law.[21]
But so far from finding life unintelligible, it would be nearer the truth
to say that man's reason can, strictly speaking, understand nothing
else.[22] 'Instinct finds,' says Bergson, 'but does not search. Reason
searches but cannot find.'[23] 'But,' adds Professor Dewey, 'what we