[30] It is a great merit of Bergson, too, to have perceived this fundamental difference. The difference between intellect and intuition, in his larger volumes, is more illuminating on the side of intellect. The relation of both is expressed by him more clearly in his short _Introduction to Metaphysics_ (soon to appear in English). [31] Troeltsch, in his _Psychologie und Erkenntnistheorie_, has perceived the difference very clearly, but in a manner quite different from Bergson. Troeltsch has dealt with the presence of the content of the over-empirical as something which is higher than any psychology of the soul, and which is at the farthest remove from the percept. [32] Richard Kade, in his new book, _Rudolf Euckens noologische Methode_, points out very clearly Eucken's contributions on this point from 1885 downwards. Kade further deals with the later developments of Windelband, Rickert, Troeltsch, and Wobbermin in the same direction. [33] _Historical Studies in Philosophy_,1912, p. 176. [34] _Cf._ the two remarkable volumes of Baron von Huegel, _The Mystical Elements of Religion_,1908, and especially vol. ii. These books are a mine of rich things, but I have not observed that many in our country have as yet realised this fact. [35] _The Truth of Religion_, p. 456. [36] _Main Currents of Modern Thought_, p. 353. [37] _The Truth of Religion_, p. 59. [38] _Cf. Decadence_, Henry Sidgwick Memorial Lecture, by the Rt. Hon. Arthur James Balfour, M.P., 1908. Mr Balfour has perceived the problem in a more optimistic manner than Professor Eucken; but he, too, is conscious that much is required of the people. "Some kind of widespread exhilaration or excitement is required in order to enable any community to extract the best results from the raw material transmitted to it by natural inheritance" (p. 62). [39] _Main Currents of Modern Thought_, p. 398. [40] This aspect has been developed in modern times by Schopenhauer, Ed. von Hartmann, and others. Bergson seems to me to be greatly indebted to Schopenhauer. Schopenhauer's Will and Bergson's _elan vital_ are practically the same (_cf_. Schopenhauer's _Ueber den Willen in der Natur,_ and Bergson's _Creative Evolution_). Edward Carpenter, in his _Art of Creation_, has worked out a similar point of view independently of Bergson. [41] _Der Kampf um einen geistigen Lebensinhalt_, Zweite Auflage, 1907, S. 331. [42] Sonderdruck, 1905. [43] George Meredith, _The Sage Enamoured and the Honest Lady_. [44] _Cf._ the closing passages of Bradley's _Appearance and Reality_ for a similar view; also the latter part of Ward's _Realm of Ends_. [45] This weakness of Bergson's philosophy is shown in the whole of Bosanquet's _Principle of Individuality and Value_.