It would seem to me that the only way to settle this question one way or the other is to bring forward certain _facts_ which can be accounted for more fully and rationally on one theory than on the other. If facts could be produced which one theory could not account for at all, the alternative theory might be said to stand proved. Do such facts exist which tell in favour of M. Bergson's theory as against the other? I believe they do. Before coming to them, however, I must draw attention to certain weaknesses in the generally held theory of life, which are, it seems to me, also shared by M. Bergson's theory. Until these are disposed of, I do not believe that any definite forward step will be taken towards proof either in one direction or in the other. So long as certain fundamental tenets are held, it seems improbable that any one theory of life will be proved more than any other theory. M. Bergson has gone part of the way, in his demonstration, but he has stopped there instead of carrying his train of argument to its logical conclusion. At least so it appears to me; for I think it obvious that the chain of argument which M. Bergson adopts can be carried much further than he has carried it, in his various writings. The view which M. Bergson adopts is somewhat as follows: Life is directive and creative; it utilizes the chemical and physical forces of the body for the purposes of its manifestation. It is the "spark" which sets off the explosive; it is the "hair-trigger" which liberates the enormous energy contained in the cartridge, etc. To apply the analogy: life utilizes and directs the energy obtained from food (by a species of chemical combustion) so that the bodily energy, as such, is, so to say, a "physical" energy, and subject to the law of conservation; while the power that guides, controls, and directs it is conscious life--the power of choice, the guider, the controller. This view of the case is, I believe, unsound, and for two reasons. In the first place, it does not, I think, go far enough in its interpretation; and, in the second place, we are face to face with a paradox--the problem of no-energy affecting energy. Let us take the second of these objections first.