On the other hand, violence stimulates ever anew the class-feelings of the workingmen and their sentiments of the sublime mission which history has imposed upon them. It is necessary that the revolutionary syndicalists should feel that they are fulfiling the great and sublime mission of renovating the world; this is their only compensation for all their struggles and sufferings. The feelings of sublimity and enthusiasm have disappeared from the bourgeois-world, and their absence has contributed to the decadence of the bourgeoisie. The working-class is again introducing these feelings by incorporating them in the idea of the general strike, and is, therefore, making possible a moral rejuvenation of the world. All these ideas may seem tinged with pessimism. But "nothing very great (_très haut_) has been accomplished in this world" without pessimism.[170] Pessimism is a "metaphysics of morals" rather than a theory of the world; it is a conception of "a march towards deliverance" and presupposes an experimental knowledge of the obstacles in the way of our imaginings or in other words "a sentiment of social determinism" and a feeling of our human weakness.[171] The pessimist "regards social conditions as forming a system enchained by an iron law, the necessity of which must be submitted to as it is given _en bloc_, and which can disappear only after a catastrophe involving the whole."[172] This catastrophic character the general strike has and must have, if it is to retain its profound significance. [170] G. Sorel, _Réflexions sur la Violence_, p. 8. [171] _Ibid._, p. 12. [172] _Ibid._, p. 13. The catastrophic character of the general strike enhances its moral value. The workingmen are stimulated by it to prepare themselves for the final combat by a moral effort over themselves. But only in such unique moments of life when "we make an effort to create a new man within ourselves" "do we take possession of ourselves" and become free in the Bergsonian sense of the term. The general strike, therefore, raises socialism to the rôle of the greatest moral factor of our time. Thus, M. Sorel having started out with Marx winds up with Bergson. The attempt to connect his views with the philosophy of Bergson has been made by M. Sorel in all his later works. But all along M. Sorel claims to be "true to the spirit of Marx" and tries to prove this by various quotations from the works of Marx. It is doubtful, however, whether there is an affinity between the "spirit" of Marx and that of Professor Bergson. It appears rather that M. Sorel has tacitly assumed this affinity because he interprets the "spirit" of Marx in a peculiar and arbitrary way.