The positivist will not only insist upon fruits, but will rate these fruits themselves according to their bearing upon his main purpose. Life, says Bergson, can have no purpose in the human sense of the word.[302] The positivist will reply to Bergson and to the Rousseauistic drifter in general, in the words of Aristotle, that the end is the chief thing of all and that the end of ends is happiness. To the Baconian who wants work and purpose but according to the natural law alone, the complete positivist will reply that happiness cannot be shown to result from this one-sided working; that in itself it affords no escape from the misery of moral solitude, that we move towards true communion and so towards peace and happiness only by work according to the human law. Now the more individualistic we are, I have been saying, the more we must depend for the apprehension of this law on the imagination, the imagination, let me hasten to add, supplemented by the intellect. It is not enough to put the brakes on the natural man--and that is what work according to the human law means--we must do it intelligently. Right knowing must here as elsewhere precede right doing. Even a Buddha admitted that at one period in his life he had not been intelligent in his self-discipline. I need only to amplify here what I have said in a previous chapter about the proper use of the “false secondary power” by those who wish to be either religious or humanistic in a positive fashion. They will employ their analytical faculties, not in building up some abstract system, but in discriminating between the actual data of experience with a view to happiness, just as the man of science at his best employs the same faculties in discriminating between the data of experience with a view to power and utility.