argument is the insight that everyone may obtain of the reality of his own life as continuous movement, unceasing change, wherein all that exists exists together in a present activity. To develop this argument would exceed the limits of this book, and would be outside its purpose. It is essential, however, that such a theory should be understood, for clearly it is possible to hold not only that we are subject to illusion, but that illusion is of the very nature of intellectual apprehension. If, then, the understanding works illusion for the sake of action, is it thereby disqualified as an instrument for the attainment of truth? We are brought, then, to the critical point of our inquiry. If illusion is the essential condition of human activity, if the intellect, the very instrument of truth, {72} is itself affected, what is to save us from universal scepticism? If the salt have lost his savour, wherewith shall it be salted? The intellect with its frames and moulds shapes living change and movement into fixed immobile states; the process of knowing alters profoundly the reality known. Must we not conclude that knowledge, however useful, is not true? And to what shall we turn for truth? There is, indeed, if this be so, a deeper irony in the question, What is truth? than even Pilate could have imagined. We have absolutely no practical concern with truth--we must leave it to the mystic, to the unpractical, the contemplative man who has turned aside from the stern task of busy life. It is not so. The problem that seems so fundamental admits a quite simple solution. Illusion is not error, nor is it falsehood; it is the appearance of reality. It is the reality that appears, and when we grasp the principle of utility we understand the shape that the appearance must assume. This shape may seem to us a distortion, but in recognising appearance we are in touch with reality, and practical interest is the key that opens to us the interpretation of intellectual experience. And it is not only by the intellect that we interpret the nature of reality, for besides logic there is life, and in life we directly perceive the reality that in logic we think about.