Bergson’s doctrine of the generation of things. But the fundamental principles are so set out as to presuppose independently existing substances with simple location in a community of temporal durations, and, in the case of bodies, with simple location in the community of spatial extensions. Those principles lead straight to the theory of a materialistic, mechanistic nature, surveyed by cogitating minds. After the close of the seventeenth century, science took charge of the materialistic nature, and philosophy took charge of the cogitating minds. Some schools of philosophy admitted an ultimate dualism; and the various idealistic schools claimed that nature was merely the chief example of the cogitations of minds. But all schools admitted the Cartesian analysis of the ultimate elements of nature. I am excluding Spinoza and Leibniz from these statements as to the main stream of modern philosophy, as derivative from Descartes; though of course they were influenced by him, and in their turn influenced philosophers. I am thinking mainly of the effective contacts between science and philosophy.
This divison of territory between science and philosophy was not a simple business; and in fact it illustrated the weakness of the whole cut-and-dried presupposition upon which it rested. We are aware of nature as an interplay of bodies, colours, sounds, scents, tastes, touches and other various bodily feelings, displayed as in space, in patterns of mutual separation by intervening volumes, and of individual shape. Also the whole is a flux, changing with the lapse of time. This systematic totality is disclosed to us as one complex of things. But the seventeenth century dualism cuts straight across it. The objective world
