Everything has its starting-point in construction and verification. Thus
philosophical research can only be a conscious and deliberate return to the
facts of primal intuition. But common-sense, being prepossessed in a
practical direction, has doubtless subjected these facts to a process of
interested alteration, which is artificial in proportion to the labour
bestowed. Such is Mr Bergson's fundamental hypothesis, and it is far-
reaching. "Many metaphysical difficulties probably arise from our habit of
confounding speculation and practice; or of pushing an idea in the
direction of utility, when we think we fathom it in theory; or, lastly, of
employing in thought the forms of action." (Preface to "Matter and
Memory". First edition.)

The work of reform will consist therefore in freeing our intelligence from
its utilitarian habits, by endeavouring at the outset to become clearly
conscious of them.

Notice how far presumption is in favour of our hypothesis. Whether we
regard organic life in the genesis and preservation of the individual, or
in the evolution of species, we see its natural direction to be towards
utility: but the effort of thought comes after the effort of life; it is
not added from outside, it is the continuance and the flower of the former
effort. Must we not expect from this that it will preserve its former
habits? And what do we actually observe? The first gleam of human
intelligence in prehistoric times is revealed to us by an industry; the cut
flint of the primitive caves marks the first stage of the road which was
one day to end in the most sublime philosophies. Again, every science has
begun by practical arts. Indeed, our science of today, however
disinterested it may have become, remains none the less in close relation
with the demands of our action; it permits us to speak of and to handle
things rather than to see them in their intimate and profound nature.