“... What Ravaisson had only anticipated, Mr. Bergson himself accomplishes, with a precision which gives body to the impalpable and floating breath of first inspiration, with a depth which renews both proof and theses alike, with a creative originality which prevents the critic who is anxious for justice and precision from insisting on any researches establishing connection of thought.” “... Mr. Bergson has contributed more than anyone else to awaken the very tendencies of the _milieu_ in which his new philosophy is produced, to determine them and make them become conscious of themselves.”[157] In the new and significant relation which LeRoy and others find in Bergson to motives of thought so distinct as idealism, realism, and positivism, he is a writer of the fertility of genius; in the skill of his transfusion of these motives into a type of conception underlying a very deep and widely extended tendency of the age, he is the foremost expression of that tendency. In a very limited way, only, can such enthusiasm as LeRoy’s, in a mind of his excellent discernment, be reasonably discounted. Trimmed of all its abounding fervours its fighting weight is still sufficiently impressive: how resonant to motives and convictions of actually controlling interest that mind must be which can elicit such response, needs no better proof than the response itself. No one else is so well attuned as Bergson to that demand for complete experience which, if anything, is the spirit of our time. No one else has carried so far in theory the possibilities of an intense instinctive living, as the answer to the riddle of the universe. What can be said for instinct as an organ of philosophy, Bergson has said. All philosophers of immediacy hold Bergson as chief. Carr, like LeRoy, thinks Bergson’s doctrine as momentously original as those of the greatest classics. “Great scientific discoveries,” he writes,[158] “are often so simple that the greatest wonder about them is that humanity has had to wait so long for them.” Thus with Berkeley’s “_esse est percipi_” and Kant’s autonomy of the intellectual categories. And equally so with Bergson’s interpretation of reality as life, “living creative evolution,” as distinct both from solid matter and thinking mind.