Lastly, in addition to the fine traditional spiritualism and libertarianism of French philosophy, we may think of the voluntarism of Kant and Schopenhauer as also militating somewhat against the idea of Bergson’s originality[430] in philosophy. Despite this it is still possible to regard him as one of important, modern, exponents of just that development of the Kantian philosophy that became imperative after Darwinism. He has indeed inaugurated for us that reading of the “theory of knowledge” in terms of the “theory of life”[431] which is his true and real continuation of the critical work of Kant. Hypothetical although it may be in many respects, it moves (owing to his thorough absorption in the many facts and theories of the biology of recent years) in an atmosphere that is altogether above the confines of the physical and the mathematical[432] sciences with which alone Kant was (in the main) directly acquainted. It is time that, with the help he affords in his free handling of the facts of life and of the supposed facts and theories of science, we should transform the exiguous “epistemology”[433] of the past generation into the more perfect hold upon “criticism” and upon the life of things that is represented in his thought. CONCLUDING REMARKS Enough has now been said in the foregoing pages about Pragmatism and the philosophy of Actionism in relation to Rationalism, and to the Personalism and the Humanism that they would substitute for it and for Absolutism. Indications have been given too of the shortcomings and the defects of this very Personalism or Humanism, and of some of the different lines along which it would require to be reconsidered and developed to constitute a satisfactory philosophy. In addition to some of the greater names in the history of philosophy, I have referred--in the footnotes and elsewhere--to the thoughts and the works of living writers who might be profitably studied by the reader in this connexion. Pragmatism is in some respects but a sociological or an anthropological doctrine significant of the rediscovery by our age of the doctrine of man, and of its desire to accord to this doctrine the importance that is its due. It represented, to begin with (in its Instrumentalism chiefly), the discontent of a dying century with the weight of its own creations in the realm of science and theory along with a newer and fresher consciousness of the fact that there can be no rigid separation of philosophy from the general thought and practice of mankind. And even if we accept this idea of the supremacy of the doctrine of man over both philosophy and science, this does not mean that we exalt the worker and the prophet over all knowledge, but simply that philosophy must have a theory of reality that provides for their existence and function alongside of those of the thinker or the student as such. The true philosophy is in fact the true doctrine of man.