But nothing seems more difficult to our mind than to keep together the two ideas of progress and of truth. The natural sciences have made a gallant attempt at assimilating the idea of progress, and at transforming themselves, ultimately, into history. But the static concepts of naturalism resist that assimilation, and scientific evolutionism offers but the mechanical outline, the external processes of progress, the evolved and not the evolving reality; that is, it keeps its truth at the expense of its progress. This same evolutionism, when applied to the human sciences, is obviously unable to grasp the actuality of spiritual growth and life, and it only reproduces, in aggravated form, the evils inherent in all naturalistic interpretations of the spirit. Bergson's philosophy is a new evolutionism, which succeeds much better than the old one in retaining the idea of progress, and is, therefore, a further step towards the transformation of science into history; but what it gains in this respect, it loses in relation to its principle of truth, which is mythically represented as the lowest form of consciousness, or rather as that which is below consciousness itself. What is vital in Bergson is his criticism of the scientific, or naturalistic, intellect; but the intellect of man has other functions besides those of dissecting and classifying. From a similar beginning, that is, from the economic theory of science, derives another attempt at conciliating progress and truth, pragmatism. In pragmatism also, the critical element is more or less sound, but the constructive one is weak and arbitrary. Pragmatism does not reject the truth of science, because of its practical character; on the contrary, having recognized that the foundation of scientific truth is economic, it proceeds to deduce all truth from the will, and to verify it in action. The result of this deduction is a closer connection between truth and life than has been ever reached by any system of philosophy; but a merely apparent one, since truth itself is thus submerged and annulled in the immediacy of practical and passional life. The solution of the problem of truth is obtained only by putting truth out of the question at the beginning of the inquiry; as it is dear that for a rigid pragmatist, there is but one truth left, and that is the truth of his theory, which, however, cannot be verified by the theory itself, since its usefulness is, to say the least, very doubtful.