Aristippus the Cyrenaic are two of the least unifying philosophers of history; yet their philosophy, like that of any absolutist, can be resumed in a single idea. Omar has uttered it in one of his own famous sentences: “Oh take the cash, and let the credit go!” Aside from the presence, in each, of a generative principle, there is little enough in common between the anti-intellectualism of Omar and that of Henri Bergson. If critics have been able to find seeds of skepticism and of pessimism in Bergson,[95] these characters are at any rate foreign to any intention visible in its author. No more positive philosophy, in its intention, was ever composed. The positiveness of its name, intuitionism, is altogether proper. Its significance, to be sure, is sharply defined by its negative relation to intellectualism, and therefore I stated it negatively above as the thesis that the parts of reality are not connected in a thinkable way. But the intuitionist would readily admit: if not in a thinkable way, then in no way, evidently. And, again, if not connected at all, no more are the parts of reality disconnected, since any disconnection between things is only their particular mode of connection. The fact is, reality has no parts, and that is just why intellect, which sees parts in everything, is alien and blind to the true nature of reality. Still one may object that intellect is itself a fact. What possible meaning can there be in saying that any fact is alien to reality? As Bergson himself has said, we swim in reality, and cannot possibly get clear of it. We cannot talk, we cannot think, we cannot act about nothing. The answer to this objection is the master principle of Bergson’s metaphysics: reality is life. Knowledge is “sympathetic” living. If intellect is real, so is every abstraction, _e. g._, the inside of your hat. The inside and the hat itself are at any rate real in senses so importantly different that “real” and “unreal” hardly exaggerate the contrast. Intellect, says Bergson, is the cross-sectioning of reality. There is no thickness, no concreteness in it. It exists as much in inert matter as in consciousness; in fact, it exists in neither except in the sense in which a surface can be said to exist in a solid body. What is the surface _in itself_? Why, nothing; it is an abstract aspect of the body. The body is real, but its aspects are not real, because they do not constitute the body--no multiplication or addition of them does so. No millions of surfaces make any thickness. In this sense the surface is other than and alien to the real nature of the body. And so other manifestations of intellect--space, juxtaposition, extension, number, part out of part--have no existence, as the surface has none.