 However, a fringe of intuition remains, dormant most of the time yet capable of awakening when certain vital interests are at stake. The role of the philosopher is to seize those rare and discontinuous intuitions in order to support them, then dilate them and connect them to one another. In this process, philosophy realizes that intuition coincides with spirit, and eventually with life itself. Intuition and intelligence thus each correspond to tendencies within the human psyche, which, as whole, thereby coincides immediately — if only partially — with the vital impulse. It is only by leaping into intuition that the ultimate unity of mental life appears, for, just as Bergson showed against Zeno, that mobility cannot be reconstructed out of immobility. Here he explains that while one can go from intuition to intelligence by way of diminution, the analytic nature of intelligence precludes the opposite process. Thus Bergson concludes, “philosophy introduces us into spiritual life. And at the same time, it shows us the relation of the life of spirit to the life of the body” (Creative Evolution, p. 268). In a word, it is life in its creativity which unifies the simplicity of spirit with the diversity of matter. And it is a certain kind of philosophy, insofar as it is able to place itself back within the creative impulse, which is capable of realizing the necessary “complementarity” of the diverse, partial views instantiated in the different branches of scientific knowledge and metaphysical thought — so as to reestablish the absoluteness of knowledge, defined by its coincidence with absolute becoming.