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, without any need to begin from a new intuition; that his view precludes all considerations of strictly spiritual life, of inner and profound action, regarding things in relation to God and in an eternal perspective: such a view would be illegitimate and unreasonable, first of all, because Mr Bergson has said nothing of the kind, and secondly, because it is contrary to all his tendencies. After the "Essay on the Immediate Data" critics proceeded to confine him in an irreducible static dualism; after "Matter and Memory" they condemned him as failing for ever to explain the juxtaposition of the two points of view, utility and truth: why should we require that after "Creative Evolution" he should be forbidden to think anything new, or distinguish, for example, different orders of life? The problems must be approached one after the other, and, in the solution of each of them, it is proper to introduce only the necessary elements. But each result is only "temporarily final." Let us lose the strange habit of asking an author continually to do something other than he has done, or, in what he has done, to give us the whole of his thought.