As for the Actionism and the action philosophy of Bergson, this is perhaps more in line than any other tendency of the day with the new life and the new thought of the twentieth century, although (like Pragmatism) it stands in need of correction or revision by the principles of a sound ethical philosophy, by the Idealism that is not, and cannot be, the mere creation of to-day or yesterday. In essence it is, to begin with, but an extension to the mind as a whole and to all its so-called special faculties (“sensation,” “perception,” “memory,” “ideation,” “judgment,” “thinking,” “emotion,” and the rest) of the “dynamic,”[394] instead of the older, static point of view that the recent science of our time has applied to matter and to life, and that Pragmatism and the “hypothetical method” have sought to apply to all the ordinary conceptions and constructions that exist in the different domains of the different sciences.[395] It is also, from our point of view, as we may see, an attempt at the expression, in the terms of a comparatively simple philosophy, of many of the considerations in respect of knowledge and conduct that have been brought forward in the preceding pages of this book. We have already dwelt in different ways, for example, upon the fact that there is no perception or sensation without an organic reaction on the part of the percipient or the sentient being, that an idea is in a sense a motor attitude (a way of comprehending particulars or particular facts in relation to our purposes and our ends), that a logical judgment represents a “division” of the real, or of the processes of Nature, for some purpose or other, that our whole mental life is purposive, that there is no “pure” cognition without attendant emotion and[396] volition, that it is in action that desire and thought come together, that our whole knowledge of the world is necessarily a knowledge of it in terms of our purposes and our highest attitudes, and so on. All of this is, as it were, an indication of the psychological and the logical considerations upon which Bergson bases his positive,[397] activistic, philosophy of mind. It is to be remembered in Bergson’s interest that when we speak of his Actionism[398] we do not mean a narrowing down[399] on his part of the activities of the soul to physical labour and to mere utilitarian effort, but its capacity, also, for that creative activity which he takes to be the very keynote of personal life and the evolutionary process.