there is yet another pride, that of intelligence, which will not admit its original subordination to biological necessities. No one would study a cell, a tissue, an organ, without caring about its function; in the field of psychology itself, no one would consider he had fully accounted for an I3 6 STATIC RELIGION CH. instinct unless he had connected it with some need of the species; but once you come to intelligence, farewell nature! farewell life! Intelligence is assumed to be what it is "for no particular reason, for the fun of the thing". As if it also did not primarily correspond to vital needs! Its original business is to resolve problems similar to those resolved by instinct, though indeed by a very different method, which ensures progress and which cannot be applied unless it be, in theory, com- pletely independent of nature. But this independence is limited in fact: it ceases at the exact moment when intelligence would defeat its own object by injuring some vital interest. Intelligence is then inevitably kept under observation by in- stinct, or rather by life, the common origin of instinct and intelligence. This is just what we mean when we speak of intellectual instincts; we are then dealing with representa- tions formed naturally by intelligence, by way of safeguarding itself, through certain beliefs, against certain dangers of know- ledge. Such are then the tendencies, such are the experiences psychology must bear in mind, if it wants to get back to the fountain-head. The