This variety of knowledge is more original and fundamental than any which the processes of the intellect, vitiated as these are by certain inherent perversions, can give us. Intellect cannot correct itself; we must call in the aid of some other faculty if we would understand reality. Bergson finds this faculty in what he calls "instinct." According to him, consciousness has developed in two divergent directions--instinct and intellect; and the difference between these is not one of intensity or degree, but of _kind_.[58] They are two divergent developments of the same original consciousness, of which common origin they both retain traces, for they are not entirely dissimilar, nor is either of them ever found in a pure state. Intellect is characteristic of man. Instinct is most highly developed among certain insects, notably the _hymenopterae_ (i.e., bees and ants).[59] BLINDNESS OF INTELLECT.--And the difficulty of the philosophical problem for man arises from the anomalies of his own constitution (as interpreted by Bergson in the light of his theory of instinct and intellect). As he puts it: "There are things that Intelligence (or intellect) alone is able to seek, but which, by itself, it will never find. These things instinct alone could find; but it will never seek them." (_Creative Evolution_, p. 159). "If the consciousness which slumbers in instinct were to wake up ... if we knew how to question it, and if it knew how to reply, it would deliver to our keeping the most intimate secrets of life." Thus Bergson regards it as impossible that intellect should ever supply us with the complete truth about reality; there are things, e.g. life itself--which altogether elude its grasp. INTUITION.--The situation, however, is not entirely hopeless. Man possesses some measure of instinct, which, when it has "become disinterested, self-conscious, and capable of reflecting upon its object," Bergson calls intuition. By means of this faculty, man is able, darkly perhaps but not ineffectually, to grope his way towards an understanding of reality. CHARACTERISTICS OF THE NEW PHILOSOPHY.--Just as the criticisms of Cusanus and others freed thought from an incubus which seemed likely to prevent its further development, so the movement initiated by Mach and culminating (for the present) in Bergson, has done much to discredit "a certain new scholasticism that has grown up during the latter half of the nineteenth century around the physics of Galileo, as the old scholasticism grew up around Aristotle."[60]