Bergson’s critique of intellectualism proceeds by applying to traditional metaphysics and epistemology his purely qualitative criterion of reality. Whether science, the product of intelligence, is physical, biological, or psychological, it is knowledge-about, and not acquaintance-with; its object is relation, and not reality; its objective is action, and not vision; its organ is intelligence, not instinct. But the object of philosophy is reality; its objective is vision; its organ instinct. The timeless, intellectual way in which science knows about, but never knows, is not the way of true philosophy. The philosopher, to know reality, must achieve a vital, sympathetic concurrence with its flow. To be known, reality must be lived, not thought. In _Creative Evolution_ Bergson traces the genesis of instinct and intelligence to a primitive tendency, effort or spring of life (the _élan vital_) whose path bifurcates indefinitely in the course of its evolution. These elementary tendencies, instinct and intelligence, having issued from the same primitive tendency, are both present, at least in rudiment, in all forms of life; and it is the presence, though in a suppressed state, of instinct in man that must save philosophy from the _cognitive emptiness_ of science, and give it a hold on the living fulness of reality. In _Time and Free Will_ the theory of “real duration,” which is a synonym for intuition, and for life, and for reality, and is the foundation of the Bergsonian philosophy, is enunciated, and in the light of it intellect is shown to falsify the nature of consciousness in applying to conscious states such categories as magnitude, plurality, causation. Each of these categories, in its traditional application, is a quantifying and a spatializing of consciousness. The intensity of a conscious state is nothing but the state itself; the state is pure quality or heterogeneity, incapable of measure and degree. The variousness of conscious states has no analogy with plurality. Plurality is simultaneity and juxtaposition; but conscious states prolong each other in an interpenetrating flow. Finally, the organization of conscious states is nothing like the traditional systematic “coördination” of associationistic psychology. It does not lend itself to laws and principles. It cannot be adequately expressed by words, nor artificially reconstructed by a juxtaposition of simple states, for it is always an absolutely new and original phase of our duration, and is itself a simple thing.