general to the point of view that is described as 'objective idealism.' The lectures were written for students of physiology, and one does not expect to find more than an outline sketch of a philosophical position. The main interest of this little volume for the philosophical reader is to be found in the fact that it is a vigorous protest by a well-known working physiologist against the view, still very widely accepted, that it is only in the causal terms of the physical sciences that the nature and functions of living organisms become intelligible.
In leading up to the special theme indicated by the title, two thirds of this book is devoted to a detailed, systematic statement of Bergson's views on almost every subject in the field of his writings. The work is based on an exhaustive study of everything Bergson has published, and exhibits extra-ordinary industry. In consequence it is the most complete and systematic account in English of Bergson's teachings. It does not at all fall into the class of 'introductions' to Bergson for beginners; it is too full and perhaps too dry for that. But it is of decided value in correlating each part of Bergson's teaching with the rest, and in giving the substance of his teaching divested as far as possible of the master's brilliant style and illustrations.
It is surprising to find how well Mrs. Sait has been able, without forcing the thought, to bring together the contents of the various writings into a unitary whole. The prime difficulties in Bergson's philosophy, indeed, will be thought by critics to stand out all the more saliently; but around these the interconnections of the various teachings are clearly drawn, and on the whole convincingly. There is no trace of the rhapsodic praise too common in admirers or Bergson. In fact the author does not commit herself to more than a provisional acceptance of his views. But she admirably succeeds in presenting those views in a colorless, deliberate and comprehensive exposition.
On the ethical side the work passes beyond exposition. The author recognizes Bergson's failure as yet to deal explicitly with ethical and religious problems, but maintains that there are, however, certain implications of his philosophy which, if carried out, would have a definite ethical and religious bearing. This leads her to undertake to construct the ethical doctrines that seem to be implied in the views which Bergson has expressed on other subjects. In this connection it is found necessary to correct or broaden Bergson's account of society. The creative impulse which has become scattered in different worlds and in different species and individuals in this world, tends to work out an adjustment with matter in diverse ways, usually at the expense of its own freedom. In man only does conscious intellect leave room for intuition to get back into the depths of its own duration and attain true freedom. But the personalities of all men are rooted in a common life-principle, and enter into their own free being more fully as they attain relations of sympathy with
