Owing to this inequality between the power and the wish, we are obliged to complete our actions or our activity in general by a belief in a Reality beyond. It is, however, “a beyond that is within,” a Divine power immanent in man. This view, Blondel claims, unites the idea of God “transcendent” with the idea of God as “immanent.” Man’s action partakes of both, for in so far as it results from his own will it is immanent; transcendence is, however, implied in the fact that the end of man’s action as a whole is not “given.” Blondel leads us to a conception of a religious idealism in which every act of our ordinary existence leads ultimately to a religious faith. Every action is sacramental. Blondel and his follower Laberthonnière, who has taken up this idea from his master in his volume of _Essais de Philosophie réligieuse_ (1901), go beyond a purely pragmatist or voluntarist position by finding the supreme value of all action, and of the universe, not in will but in love. For Blondel this word is no mere sentiment or transient feeling, but a concrete reality which is the perfection of will and of intellect alike, of action and of knowledge. The “Philosophy of Action,” asserts Blondel, includes the “Philosophy of the Idea.” In the fact of love, he claims, is found the perfect unity between the self and the non-self, the ground of personality and its relation to the totality of persons, producing a unity in which each is seen as an end to others as well as to himself. “Love,” says Laberthonnière, “is the first and last word of all. It is the principle, the means and the end. It is in loving that one gets away from self and raises oneself above one’s temporal individuality. It is in loving that one finds God and other beings, and that one finds oneself.” It is, in short, these idealists claim, the _Summum Bonum_; in it is found the Absolute which philosophers and religious mystics of all ages have ever sought.