The critic's true task, as I understand it, in no way consists in drawing up a table of contents strewn with qualifying notes. His task is to read and enable others to read between the lines, between the chapters, and between the successive works, what constitutes the dynamic tie between them, all that the linear form of writing and language has not allowed the author himself to elucidate. His task is, as far as possible, to master the accompaniment of underlying thought which produced the resonant atmosphere of the inquirer's intuition, the rhythm and toning of the image, resulting in the shade of light which falls upon his vision. His task, in a word, is to help understanding, and therefore to point out and anticipate the misunderstandings to be feared. Now it seems to me that there are a few points round which the errors of interpretation more naturally gather, producing some astounding misconceptions of Mr Bergson's philosophy. It is these points only that I propose to clear up. But at the same time I shall use the opportunity to supply information about authorities, which I have hitherto deliberately omitted, to avoid riddling with references pages which were primarily intended to impart a general impression. Let us begin by glancing at the milieu of thought in which Mr Bergson's philosophy must have had birth. For the last thirty years new currents are traceable. In what direction do they go? And what distance have they already gone? What, in short, are the intellectual characteristics of our time? We must endeavour to distinguish the deeper tendencies, those which herald and prepare and near future. One of the essential and frequently cited features of the generation in which Taine and Renan were the most prominent leaders was the passionate, enthusiastic, somewhat exclusive and intolerant cult of positive science. This science, in its days of pride, was considered unique, displayed on a plane by itself, always uniformly competent, capable of gripping any object whatever with the same strength, and of inserting it in the thread of one and the same unbroken connection. The dream of that time, despite all verbal palliations, was a universal science of mathematics: mathematics, of course, with their bare and brutal rigour softened and shaded off, where feasible; if possible, supple and sensitive; in ideal, delicate, buoyant, and judicious; but mathematics governed from end to end by an equal necessity. Conceived as the sole mistress of truth, this science was expected in days to come to fulfil all the needs of man, and unreservedly to take the place of ancient spiritual discipline. Genuine philosophy had had its day: all metaphysics seemed deception and fantasy, a simple play of empty formulae or puerile dreams, a mythical procession of abstraction and phantom; religion itself paled before science, as poetry of the grey morning before the splendour of the rising sun.