(3) In spite of the wonderful suggestiveness of M. Bergson's philosophy, we are unable to accept the distinction which that writer draws between intuition and intelligence, in which he seems to imply that intuition is the higher of the two activities. Intelligence, according to this writer, is at home exclusively in spatial considerations, in solids, in geometry, but it is to be repelled as a foreign element when it comes to deal with life. Bergson would exclude rational thought and intelligence from life, creation, and initiative. The clearest evidence of intuition is in the works of great artists. 'What is implied is that in artistic creation, in the work of genius and imagination, we have pure novelty issuing from no premeditated or rational idea, but simply pure irrationality and unaccountableness.'[20] The work of art cannot be predicated; it is beyond reason, as life is beyond logic and law.[21] But so far from finding life unintelligible, it would be nearer the truth to say that man's reason can, strictly speaking, understand nothing else.[22] 'Instinct finds,' says Bergson, 'but does not search. Reason searches but cannot find.'[23] 'But,' adds Professor Dewey, 'what we find is meaningless save as measured by searching, and so instincts and passions must be elevated into reason.'[24] In the lower creatures instinct does the {65} work of reason--sufficiently for the simple conditions in which the animal lives. And in the earlier stages of human life instinct plays an important part. But when man, both as an individual and as humanity, advances to a more complex life, instinct is unequal to the new task confronting him. We cannot be content to be guided by instinct. Reason asserts itself and seeks to permeate all our experiences, and give unity and purpose to all our thoughts and acts.