But, when we put immutable Ideas at the base of the moving reality, a whole physics, a whole cosmology, a whole theology follows necessarily. We must insist on the point. Not that we mean to summarize in a few pages a philosophy so complex and so comprehensive as that of the Greeks. But, since we have described the cinematographical mechanism of the intellect, it is important that we should show to what idea of reality the play of this mechanism leads. It is the very idea, we believe, that we find in the ancient philosophy. The main lines of the doctrine that was developed from Plato to Plotinus, passing through Aristotle (and even, in a certain measure, through the Stoics), have nothing accidental, nothing contingent, nothing that must be regarded as a philosopher's fancy. They indicate the vision that a systematic intellect obtains of the universal becoming when regarding it by means of snapshots, taken at intervals, of its flowing. So that, even to-day, we shall philosophize in the manner of the Greeks, we shall rediscover, without needing to know them, such and such of their general conclusions, in the exact proportion that we trust in the cinematographical instinct of our thought. * * * * * We said there is _more_ in a movement than in the successive positions attributed to the moving object, _more_ in a becoming than in the forms passed through in turn, _more_ in the evolution of form than the forms assumed one after another. Philosophy can therefore derive terms of the second kind from those of the first, but not the first from the second: from the first terms speculation must take its start. But the intellect reverses the order of the two groups; and, on this point, ancient philosophy proceeds as the intellect does. It installs itself in the immutable, it posits only Ideas. Yet becoming exists: it is a fact. How, then, having posited immutability alone, shall we make change come forth from it? Not by the addition of anything, for, by the hypothesis, there exists nothing positive outside Ideas. It must therefore be by a diminution. So at the base of ancient philosophy lies necessarily this postulate: that there is more in the motionless than in the moving, and that we pass from immutability to becoming by way of diminution or attenuation.