Zeno's paradox arises because of an innate fault in the "intellectual" method of dealing with motion; a method which Bergson calls "cinematographical," because it regards a single movement as a succession of infinitely small motions. That method is hopeless; and if we expect to understand motion by its means, "You will always experience the disappointment of the child, who tries, by clapping its hands together to crush the smoke. The movement slips through the interval, because every attempt to reconstitute change out of states implies the absurd proposition that movement is made up of immobilities."[55] So that the intellect is best fitted to deal, not with living and moving, but with dead and motionless matter. Of the latter it can form a clear idea; but in dealing with the former, it finds itself at a loss; it has to abstract the life and the motion from what lives or moves, and what it cannot grasp, it must treat as non-existent. BERGSON'S ANTI-INTELLECTUALISM.--A penetrating remark of James' will help us, at this point, to understand the significance for philosophy of these new theories. "In spite of sceptics and empiricists, in spite of Protagoras, Hume, and James Mill, rationalism has never been seriously questioned, for its sharpest critics have always had a tender place for it in their hearts, and have obeyed some of its mandates. They have not been consistent, they have played fast and loose with the enemy, and Bergson alone has been radical."[56] Bergson's philosophy is, in fact, a reaction against intellectualism or rationalism; by which is meant the theory that pure reason is competent by its nature to give a complete and exhaustive account of reality. But according to Bergson, intellect, which is a faculty developed to enable men to subdue and turn to advantage their material environment, and which is, as it were, "fascinated by the contemplation of inert matter," will not reveal the true meaning and nature of existence; it gives us "a translation of life in terms of inertia," and can do no more. This criticism of the intellect (if it be sound), though it does not invalidate the work of that faculty in its own proper sphere, necessarily involves its discredit as a key to the unlocking of the final mysteries of life and of being. These things lie outside its province. "Whether it wants to treat of the life of the body, or the life of the mind, it proceeds with the rigour, the stiffness, and the brutality of an instrument not designed for such use."[57] INTELLECT AND INSTINCT.--Since intellect, by its methods, has induced men to turn their backs on reality, and to look on abstractions instead, the only hope of reaching reality is through an entire change of method and direction. There is, according to Bergson, a non-intellectual variety of knowledge, which (from his point of view) it was a kind of original sin ever to depart from; an original sin which has vitiated all our philosophic thinking from the days of Plato.