And yet, in distinguishing the two orders we must not isolate them, nor above all must we lose sight of their solidarity, their close connection, and correspondence. The subject is one, and has a clear consciousness of his unity; that is why he always tends towards a synthesis. Phenomenal science cannot complete itself without borrowing from the subjective consciousness of the ego the ideas of unity, of plan, and of harmony. On the other hand, the moral and religious consciousness, in order to express itself, needs to borrow from phenomenal science the data which it uses, and, consequently, it should always avoid contradicting them. Thus we tend towards the synthetic harmony of a continuous effort and of an indefectible faith; but we discard none the less resolutely the philosophy of logical unity. We obstinately refuse to admit that the subjective order can ever be deduced, by way of consequence and application, from the objective order of knowledge: that is the error of materialistic Pantheism; and, _vice versa_, that the objective order of phenomenal science can or ought to be deduced from the religious or moral order: that is the opposite error of all the dogmatisms. The mental cannot be simply reduced to the physical, or the physical entirely to the mental. We must respect the fruitful antinomies of life from which the necessary progress springs. The tendency towards harmony is there, not the harmony itself. This is the reward promised, the aim proposed, to effort. Our philosophy ought to regard the spiritual life in its becoming--that is to say, in its growth and in its conflicts, without wishing, like all idealist and materialist speculations, to make of the actual and transient moment the eternal metaphysical reality. 5. _Teleology_ Subjective in essence and origin, religious knowledge is _teleological_ in its procedure, and this second characteristic springs from the first. Teleology is the form of all organic life and of all conscious activity. Now, what is moral knowledge but the theory of the conscious life of spirit? Without the principle of causation, phenomena, in science, would not be connected; without the idea of end, or principle of direction, biological and psychical facts could not be organised--that is to say, hierarchised. Mechanism and teleology: these then are the two new terms for the antithesis formed by the knowledge of Nature and religious knowledge. But it is a prejudice to believe that the one form of explanation excludes the other or renders it superfluous. We have examples to the contrary not only in the machines constructed by man, but also in all living organisms, in which, according to Claude Bernard, the _directive idea_ of life is realised in an absolute determinism.