Professor Bergson's personality, 225. Achilles and the tortoise, 228. Not a sophism, 229. We make motion unintelligible when we treat it by static concepts, 233. Conceptual treatment is nevertheless of immense practical use, 235. The traditional rationalism gives an essentially static universe, 237. Intolerableness of the intellectualist view, 240. No rationalist account is possible of action, change, or immediate life, 244. The function of concepts is practical rather than theoretical, 247. Bergson remands us to intuition or sensational experience for the understanding of how life makes itself go, 252. What Bergson means by this, 255. Manyness in oneness must be admitted, 256. What really exists is not things made, but things in the making, 263. Bergson's originality, 264. Impotence of intellectualist logic to define a universe where change is continuous, 267. Livingly, things _are_ their own others, so that there is a sense in which Hegel's logic is true, 270. LECTURE VII THE CONTINUITY OF EXPERIENCE 275 Green's critique of Sensationalism, 278. Relations are as immediately felt as terms are, 280. The union of things is given in the immediate flux, not in any conceptual reason that overcomes the flux's aboriginal incoherence, 282. The minima of experience as vehicles of continuity, 284. Fallacy of the objections to self-compounding, 286. The concrete units of experience are 'their own others,' 287. Reality is confluent from next to next, 290. Intellectualism must be sincerely renounced, 291. The Absolute is only an hypothesis, 292. Fechner's God is not the Absolute, 298. The Absolute solves no intellectualist difficulty, 296. Does superhuman consciousness probably exist? 298. LECTURE VIII CONCLUSIONS 301 Specifically religious experiences occur, 303. Their nature, 304. They corroborate the notion of a larger life of which we are a part, 308. This life must be finite if we are to escape the paradoxes of monism, 310. God as a finite being, 311. Empiricism is a better ally than rationalism, of religion, 313. Empirical proofs of larger mind may open the door to superstitions, 315. But this objection should not be deemed fatal, 316. Our beliefs form parts of reality, 317. In pluralistic empiricism our relation to God remains least foreign, 318. The word 'rationality' had better be replaced by the word 'intimacy,' 319. Monism and pluralism distinguished and defined, 321. Pluralism involves indeterminism, 324. All men use the 'faith-ladder' in reaching their decision, 328. Conclusion, 330. NOTES 333 APPENDICES A. THE THING AND ITS RELATIONS 847 B. THE EXPERIENCE OF ACTIVITY 870 C. ON THE NOTION OF REALITY AS CHANGING 895 INDEX 401 LECTURE I THE TYPES OF PHILOSOPHIC THINKING