intellectualist logic with its 'as suches,'
that it _is_ the same nucleus which is able now to make connexion with
what goes and again with what comes, as we are sure that the same
point can lie on diverse lines that intersect there. Without being one
throughout, such a universe is continuous. Its members interdigitate
with their next neighbors in manifold directions, and there are no
clean cuts between them anywhere.

The great clash of intellectualist logic with sensible experience is
where the experience is that of influence exerted. Intellectualism
denies (as we saw in lecture ii) that finite things can act on one
another, for all things, once translated into concepts, remain shut up
to themselves. To act on anything means to get into it somehow; but
that would mean to get out of one's self and be one's other, which is
self-contradictory, etc. Meanwhile each of us actually _is_ his own
other to that extent, livingly knowing how to perform the trick which
logic tells us can't be done. My thoughts animate and actuate this
very body which you see and hear, and thereby influence your thoughts.
The dynamic current somehow does get from me to you, however numerous
the intermediary conductors may have to be. Distinctions may be
insulators in logic as much as they like, but in life distinct things
can and do commune together every moment.

The conflict of the two ways of knowing is best summed up in the
intellectualist doctrine that 'the same cannot exist in many
relations.' This follows of course from the concepts of the two
relations being so distinct that 'what-is-in-the-one' means 'as such'
something distinct from what 'what-is-in-the-other' means. It is like
Mill's ironical saying, that we should not think of Newton as both an
Englishman and a mathematician, because an Englishman as such is not
a mathematician and a mathematician as such is not an Englishman. But
the real Newton was somehow both things at once; and throughout the
whole finite universe each real thing proves to be many differents
without undergoing the necessity of breaking into disconnected
editions of itself.

These few indications will perhaps suffice to put you at the
bergsonian point of view. The immediate experience of life solves the
problems which so baffle our conceptual intelligence: How can what is
manifold be one? how can things get out of themselves? how be their
own others? how be both distinct and connected? how can they act on
one a