that has broken with tradition on the ground that it wishes to be more imaginative and immediate. There are various ways of being imaginative and immediate, and analysis is needed, not to build up some abstract system but to discriminate between the actual data of experience and so to determine which one of these ways it is expedient to follow if one wishes to become wise and happy. It is precisely at such moments of individualistic break with the past that the sophist stands ready to juggle with general terms, and the only protection against such juggling is to define these terms with the aid of the most unflinching analysis. Thus Bergson would have us believe that there are in France two main types of philosophy, a rationalistic type that goes back to Descartes and an intuitive type that goes back to Pascal,[130] and gives us to understand that, inasmuch as he is an intuitionist, he is in the line of descent from Pascal. Monstrous sophistries lurk in this simple assertion, sophistries which if they go uncorrected are enough to wreck civilization. The only remedy is to define the word intuition, to discriminate practically and by their fruits between subrational and superrational intuition. When analyzed and defined in this way subrational intuition will be found to be associated with vital impulse (_élan vital_) and superrational intuition with a power of vital control (_frein vital_) over this impulse; and furthermore it will be clear that this control must be exercised if men are to be drawn towards a common centre, not in dreamland, but in the real world. So far then from its being true that the man who analyzes must needs see things in disconnection dead and spiritless, it is only by analysis that he is, in an individualistic age, put on the pathway of true unity, and also of the rôle of the imagination in achieving this unity. For there is need to discriminate between the different types of imagination no less than between the different types of intuition. One will find through such analysis that the centre of normal human experience that is to serve as a check on impulse (so far at least as it is something distinct from the mere convention of one’s age and time) can be apprehended only with the aid of the imagination. This is only another way of saying that the reality that is set above one’s ordinary self is not a fixed absolute but can be glimpsed, if at all, only through a veil of illusion and is indeed inseparable from the illusion. This realm of insight cannot be finally formulated for the simple reason that it is anterior to formulæ. It must therefore from the point of view of an intellect it transcends seem infinite though in a very different sense from the outer infinite of expansive desire.