This solution is the one that we were obviously led to expect from the whole context of Croce's philosophy, a solution in keeping with his logic and with his general theory of knowledge. A similar parallelism we can observe in respect to the other solutions of the problem of the will: determinism is connected with a mechanistic materialism, as indeterminism with one form or other of mythicism. The doctrine of the double causality, which admits of a double series of facts, some subject to a mechanical necessity, others free and creative--a solution which is probably the most commonly accepted to-day--corresponds to the logical dualism of nature and spirit. This last one can be considered as an approximation to the abolition of the dilemma, as proposed by both Croce and Bergson, when we contrast it with the strictly deterministic position, though it still preserves the opposition of fact and value, of experience and philosophy, of reality and spirit. In the new conception of the will, necessity and freedom stand in the same relation as all these other dualities in Croce's system; and the emphasis is laid, as usual, on the second term, through which only we can understand the first. The agreement between Croce and Bergson in this particular instance points to a closer similarity between their respective philosophies than is apparent to a casual observer. That external reality which seems to confront the spirit as a separate existence, and which Bergson considers as the product of a purely mechanical, practical intellect, corresponds to what Croce defines as the naturalistic, not theoretical, but practical, elaboration of reality; and in Bergson's intuition and _élan vital_, Croce's concept of reality as spiritual activity is mythically adumbrated.