Obviously the maintenance of such a doctrine of freedom as that of Bergson is of central importance in any philosophy which contains it. Our conceptions of ethics and of progress depend upon our view of freedom. For Bergson “the portals of the future stand wide open, the future is being made.” He is an apostle of a doctrine of absolute contingency which he applied to the evolution of the world, in his famous volume _L’Evolution Créatrice_ (published in 1907). His philosophy has been termed pessimistic by some in view of his rejection of any teleological conception. Such a doctrine would conflict with his “free” universe and his absolute contingency. On the other hand, it leaves open an optimistic view, because of its freedom, its insistence upon the possibilities of development. It is not only a reaction against the earlier doctrines of determinism, it is a deliverance of the human soul which has always refused, even when religious, to abandon entirely the belief in its own freedom. Such is the doctrine of freedom which closes our period, a striking contrast to the determinism which, under the influence of modern science, characterised its opening. The critique of science and the assaults upon determinism proceeded upon parallel lines. In many respects they were two aspects of the one problem, and in themselves were sufficient to describe the essential development in the thought of our half century, for the considerations of progress, ethics and religion to which we now turn derive their significance largely from what has been set forth in these chapters on Science and Freedom. CHAPTER V PROGRESS INTRODUCTORY : Freedom and Progress intimately connected—Confidence in Progress, a marked feature of the earlier half of the nineteenth century, was bound up with confidence in Science and Reason, and in a belief in determinism, either natural or divine—Condorcet, Saint-Simon, Comte and others proclaim Progress as a dogma. I. The idea of progress in Vacherot, Tame and Renan—Interesting reflections of Renan based on belief in Reason. II. Cournot and Renouvier regard Progress in a different light, owing to their ideas on Freedom—They look upon it as a possibility only, but not assured, not inevitable—Renouvier’s study of history in relation to progress and his view of immortality as Progress—No law of progress exists. III. The new spiritualist group emphasise the lack of any law of progress, by their insistence on the spontaneity of the spirit, creativeness and contingency—Difficulties of finalsm or teleology in relation to progress as free—No law or guarantee of progress. CONCLUSION : Complete change from earlier period regarding Progress—New view of it developed—Facile optimism rejected. CHAPTER V PROGRESS