The “philosophy of action” is intimately bound up with the “philosophy of belief,” formulated by Ollé-Laprune, and the movement in religious thought known generally as Modernism, which is itself due to the influence of modern philosophic thought upon the dogmas of the Christian religion, as these are stated by the Roman Church. Both the Philosophy of Belief and Modernism are characterised by an intense spirituality and a moral earnestness which maintain the primacy of the practical reason over the theoretical reason. Life, insists Ollé-Laprune in his book _Le Prix de la Vie_ (l885),[58] is not contemplation but active creation. He urges us to a creative evolution of the good, to an employment of _idées-forces_. “There are things to be made whose measure is not determined; there are things to be discovered, to be invented, new forms of the good, ideas which have never yet been received—creations, as it were, of the spirit that loves the good.” This dynamism and power of will is essential. We must not lose ourselves in abstractions; action is the supreme thing: it alone constitutes reality. [58] This has been followed in the new century by _La Raison et le Rationalisme_, 1906. As early as 1880, however, he issued his work _La Certitude morale_, which influenced Blondel, his pupil. A similar note is sounded by the Modernists or Neo-Catholics, particularly by the brilliant disciple and successor of Bergson, Le Roy, who in _Dogme et Critique_ (1907) has based the reality of religious dogma upon its practical significance. We find Péguy (who fell on the field of battle in 1914) applying Bergsonian ideas to a fervid religious faith. Wilbois unites these ideas to social ethics in his _Devoir et Durée_ (1912). In quite different quarters the new spiritualism and philosophy of action have appeared as inspiring the Syndicalism of Sorel, who endeavours to apply the doctrines of Bergson, Ollé-Laprune and Blondel to the solution of social questions in his _Réflexions sur la Violence_ (1907) and _Illusions du Progrès_ (1911).