insect or animal could not possibly "know" all that was involved in its action. Instinct, then, is one form of adaptation, while Intellect is quite another. In man--the grown man--Intellect is seen at its best. Yet we are not without Instincts; by them we are bound to the race and to the whole animal creation. But in ants and bees and such like creatures, Instinct is the sole guide of life, and it is often a highly organized life. The following example clearly shows the contrast between Instinct and Intelligence. A cat knows how to manage her new-born kittens, how to bring them up and teach them; a human mother does not know how to manage her baby unless she is trained either directly or by her own quick observation of other mothers. A cat performs her simple duties by Instinct, a human mother has to make use of her Intelligence in order to fulfil her very complex duties. We must observe, however, the relative value of Instinct and Intelligence. Each is a psychical activity, but while Instinct is far more perfect, far more complete in its insight, it is confined within narrow limits. Intelligence, while far less perfect in accomplishing its work, less complete in insight, is not limited in such a way. But while Intellect is external, looking on reality as different from life, Instinct is an inner sympathy with reality; it is deeper than any intellectual bond which binds the conscious creature to reality, for it is a vital bond. Bergson now turns to a consideration of Life and Matter in the evolutionary process, and their precise relation to one another. Life is free, spontaneous, incalculable, not out of relation to Matter, but its direction is not entirely determined by Matter nor has its initial impulse Matter as its source. Although Bergson denies that Will and Consciousness, as we know them, are mere functions of the material organism, yet they do depend upon it as a workman depends upon his tool. We are fond of insinuating that a bad workman always blames his tools. A good workman, however, cannot be expected to do the best work with bad tools. The tool, although he uses it, at the same time limits him. So it is with the material organism at our disposal, our body, and so, too, with spirit and matter in general. Spirit and Matter are not to be regarded as independent or as ranged against one another from all eternity. Matter is a product of Spirit or Consciousness, the underlying psychic force. "For want of a better word," says Bergson, "we have called it Consciousness. But we do not mean the narrowed consciousness that functions in each of us." [Footnote: Creative Evolution, p. 250 (Fr. p. 258).] It is rather super-Consciousness than a consciousness like ours. Matter is a flux rather than a thing, but its flow is in the opposite direction to that of Spirit. The flow of Spirit shows itself in the creativeness of the evolutionary process; Matter is the inverse movement towards stability. Bergson adheres to the view of Spirit as