anti-intellectual, or as it would be truer to call it a supra-
intellectual, attitude. Philosophy is a thinking view of things. It
represents the most persistent effort of the human intelligence to
satisfy its own needs, to attempt to solve the problems which it has
created: in the familiar phrase, to heal the wounds which it has itself
made. The intellect, therefore, telling itself that it is incompetent
for this purpose, is a strange, and not truly impressive, spectacle.

We are not enabled to recover from the sense of impotency thus created
by being referred to "intuition." Bergson is not the first to try this
way out. It would be misleading, no doubt, to identify him with the
members of the Scottish School of a hundred years ago or with Jacobi; he
reaches his conclusion in another way, and that conclusion is
differently framed; nevertheless, in essence there is a similarity, and
Hegel's comments[Footnote: Smaller Logic, Wallace's translation, c. v.]
on Bergson's forerunners will often be found to have point with
reference to Bergson himself.

It is hardly conceivable that any careful observer of human experience
would deny the presence and power of intuition in that experience. The
fact is too patent. Many who would not give the place to intuition which
is assigned to it by Bergson would be ready to say that there may be
more in the thrilling and passionate intuitive moments than Philosophy,
after an age-long and painful effort, has been able to express. All
knowledge, indeed, may be said to be rooted in intuition. Many a thinker
has been supported and inspired through weary years of inquiry and
reflection by a mother-idea which has come to him, if not unsought yet
uncompelled, in a flash of insight. But that is the beginning, not the
end, of his task. It is but the raw material of knowledge, knowledge in
potentia. To invert the order is to destroy Philosophy not to serve it,