in the mode of its actuality throughout time. Not, of course, that this stability or sameness of the individual throughout time is complete and adequate to the exclusion of all real change, but it is certainly a _real_ continuity of one and the same individual being: to deny this would be to remove all permanence from reality and to reduce all real being to flux or change, _i.e._ to the πάντα ρέι of the Ionian philosopher, Heraclitus. We cannot get a true conception of any finite reality by considering it merely from the _static_ point of view, which is the natural standpoint of abstract thought; we must view it also from the _dynamic-kinetic_ standpoint, _i.e._ not merely as an essence or principle of existence, but as a power or principle of action, and of consequent change, evolution, or decay. And the philosophy which is the latest fashion among contemporary systems, that of the brilliant French thinker and writer, Bergson, has at all events the merit of emphasizing this important truth, that if our philosophical analysis of experience is to be fruitful we must try to grasp reality not merely as it presents itself to abstract thought at any section drawn by the latter through the incessant process of its _fieri_ or continuous actualization in time, but also to grasp and analyse as far as possible the _fieri_ or process itself, and bring to light whatever we find that this process implies. These considerations may help the student to estimate for himself the value and the limitations of the argument which has suggested them.