We have referred to the desire of the pragmatists to represent, and to discover, a supposedly deeper or more comprehensive view of human nature than that implicitly acted upon by Intellectualism--a view that should provide, as they think, for the organic unity of our active and our so-called reflective tendencies. This desire is surely eminently typical of what we would like to think of as the rediscovery by Pragmatism for philosophy, of the active, or the volitional, aspects of the conscious life of man, and along with this important side of our human nature, the reality also of the activities and the purposes that are revealed in what we sometimes speak of as unconscious nature. The world we know, it would hold, in the spirit and almost in the letter of Bergson, lives and grows by experiment,[172] and by activities and processes and adjustments. Pragmatism has doubtless, as we pointed out, been prone to think of itself as the only philosophy that can bake bread, that can speak to man in terms of the actual life of effort and struggle that he seems called upon to live in the environment in which he finds himself. And, as we have just been insisting, the main ground of its hostility to Rationalism is the apparent tendency of the latter to treat the various concepts and hypotheses that have been devised to explain the world, and to render it intelligible, as if they were themselves of more importance than the real persons and the real happenings that constitute the world of our experience.[173]