concrete and, moreover, we are strongly tempted to confuse fact with abstraction and believe that the implications of the abstraction apply to the fact, or even that the abstraction is itself a real part of the fact. Language plays a most important part in forming our habit of treating all facts as material for generalisation, and it is largely to the influence of the words which we use for describing facts that Bergson attributes our readiness to take it for granted that facts have the same logical form as abstractions. It is language again which makes it so difficult to point out that this assumption is mistaken, because, actually, the form of facts is non-logical, a continuous process and not a series. The only way to point this out is by describing the nature of the non-logical facts as contrasted with a logical series, but the language in which our description of the non-logical facts has to be conveyed is itself full of logical implications which contradict the very point we are trying to bring out. Descriptions of non-logical processes will only be intelligible if we discount the logical implications inherent in the words employed, but in order to be willing to discount these implications it is necessary first to be convinced that there is anything non-logical to which such a description could apply. And yet how can we be convinced without first understanding the description? It appears to be a vicious circle, and so it would be if our knowledge of change as a process really depended upon our understanding anybody’s description of it. According to Bergson, however, we all do know such a process directly; in fact, if he is right, we know nothing else directly at all. The use of description is not to give us knowledge of the process, that we already have, but only to remind us of what we really knew all along, but had rather lost contact with and misinterpreted because of our preoccupation with describing and explaining it. Bergson’s criticism of our intellectual methods turns simply upon a question of fact, to be settled by direct introspection. If, when we have freed ourselves from the preconceptions created by our normal common sense intellectual point of view, we find that what we know directly is a non-logical process of becoming, then we must admit that intellectual thinking is altogether inappropriate and even mischievous as a method of speculation. It is one of Bergson’s chief aims to induce us to regain contact with our direct experience, and it is with this in view that he spends so much effort in describing what the form of this experience actually is, and how it compares with the logical form which belongs to abstractions, that is with what he calls “space.”