Is the Divine Artist subject to this kind of evolution? In moments of creative activity does He thus avail Himself of a "plus-power" in the universe, to use Emerson's expression, and does He thus, like the human artist, raise Himself above Himself? If so, we must think of God as altogether such a one as we are, rather than as the source and ground of being and the life and light of men. Such a deity is rather to be identified with the stream of life than with the Ultimate lying behind both life and matter. The Divine Artist, so conceived, would lack the clearness of human prevision of ends, and would be of a relatively lower order of endowment. The striving of the vital impulse without foresight of an end is of an infra-human rather than a super-human kind; for even a "complete and perfect humanity," Bergson says, "would be that in which these two forms of conscious activity [intuition and intelligence] attain their full development."[161] 161: "L'Évolution Créatrice," p. 289; E. T., p. 267. A recent critic has said that while Bergson has removed the mechanical obstacles to liberty he has not discovered the spiritual conditions requisite for it, and that "he has, most unintentionally, brought us back, in this anti-Finalism, to that Naturalism which he has so successfully resisted when it masqueraded as a sheer Mechanism."[162] There can be no doubt that the spirit of his philosophy is one of progress, and that the tendency of his thought is spiritualistic; his _élan vital_ is an _élan en avant_, and his God (if one be admitted in his system) is a God of hope. But the questions will still arise whether the vital impulse means for society a destructive radicalism or a constructive renewal; whether, in its ethical aspect, it means a will-to-live no matter what happens to any one else, or a will-to-live-better; and whether it will eventually be transformed into a pessimistic resignation or transmuted into spiritual aspiration. 162: F. von Hügel: "Eternal Life," p. 301. In the religious aspect of his philosophy, Bergson stands at the parting of the ways. He must associate with creation not merely an impulse vaguely psychical, but the personal attributes of will, intelligence and purpose, and so advance towards theism; or else he must be content to rest in naturalism, albeit of a glorified type. II. EUCKEN AND THE TRUTH OF RELIGION