was not already implied in the premises could ever be obtained by mere intellectual reasoning has long since been dispelled. Perhaps it comes as a shock to the reader who has always insisted upon a clear intellectual understanding and a rigid reasoning upon all things, to find within what narrow limits, after all, the intellect itself has to work--it can do little more than make more or less certain generalisations concerning the world of experience, and then to argue from these, or from definitions that it itself has framed. Of course some of the ancient philosophers did try through a course of rigid reasoning to solve the great problems, and for a long time it was customary to expect that all philosophers should proceed in the same way. Modern philosophers, of whom William James, Bergson, and Eucken are conspicuous examples, have appreciated the futility of such a task, and have sought other means of solving the problem. The mistake in the past has been to forget that the intelligence is but one aspect of human life, and that the experience of mankind is far more complicated a matter than that of mere intellect, and not to be solved by intellect alone. Intellect has to play a definite part in human life, but it does not constitute the whole of life. Life itself is far greater than intellect, and to live is a far more important thing than to know. The great things are life and action; knowledge is ultimately useful in so far as it contributes to the development of life and the perfection of action. Philosophers have for too long a period made knowledge an aim in itself, and have neglected to take proper account of the experiences of mankind. Their intellectual abstractions have tended to leave actual life more and more out of consideration, with the result that they have been baffled at every turn. The more we think about it, the more we become convinced that the mysterious universe in which we live will only divulge just enough of its secrets to enable us to act, and this it gives us with comparatively little trouble on our part. If we consider an ordinary piece of wood, we find it is hard and offers a certain resistance, and our knowledge of these elementary facts enables us to put it to use, but we shall never really solve the mysteries of its formation and growth. These lead of course to very interesting speculations, but their solution seems to be as far off as ever. We can know little but that which we require for life. The making of life and action the basis of truth rather than trusting to the intellect alone, is the great new departure in modern philosophy.