The valuable work _Du Fondement de l’Induction_ is concerned mainly with the problem of final causes, which Lachelier deduces from the necessity of totality judgments over and above those which concern merely efficient causes. On the principle of final causes, or a ideological conception of a rational unity and order, he founds Induction. It cannot be founded, he claims, upon a mere empiricism. This is a point which will concern us later in our examination of the problem of science. Lachelier was left, however, with the dualism of mechanism, operating solely by efficient causes, and teleology manifested in final causes, a dualism from which Kant did not manage to escape. In his article _Psychologic et Métaphysique_ he endeavoured to interpret mechanism itself as a teleological activity of the spirit.[38] He indicates the absolute basis of our life and experience, indeed of the universe itself, to be the absolute spontaneity of spirit. In spirit and in freedom we live and move and have our being. We do not affirm ourselves to be what we are, but rather we are what we affirm ourselves to be. We must not say that our present depends upon our past, for we really create all the moments of our life in one and the same act, which is both present to each moment and above them all.[39] Here psychology appears as the science of thought itself and resolves itself into metaphysics. Here, too, we find the significance of the new spiritualism; we see its affinity with, and its contrast to, the doctrines of the older spiritualism as professed by Cousin. Lachelier here strikes the note which is so clearly characteristic of this current of thought, and is no less marked in his work than in that of Bergson—namely, a belief in the supremacy of spirit and in the reality of freedom. [38] It is interesting to compare this with the attitude taken by Lotze in Germany. [39] _Psychologie et Métaphysique_, p. 171.