Despite everything Bergson did for philosophy, he made an unfortunate mistake by nominating the logic of difference the “élan vital”, which was quickly misunderstood as another name for being. Rather, all the great vitalists (Spinoza and Leibniz come to mind) understood that logical monism (what Driesch calls the “monism of order”) was neither a metaphysical monism nor beholden to the usual problematic of necessity/contingency. If vitalism is to be a philosophy of freedom—of the “unforeseeable creation of novelty”—then it must be understood as a critical philosophy according to which what had been known as metaphysical questions are at bottom questions of sense (which, of course, is a question of time). Spirit, as Scheler says, “has its own nature and autonomy, but lacks an original energy of its own” as a series (Scheler says “group”) of pure intentions. It is only thus conceived that a philosophy of spirit can be deduced (dialectically?) from a philosophy of nature without succumbing to the identity of thought and being. If vitalism is to have a future, it must come to see that there are only specific relations (special metaphysics) and no relations “in” the absolute (general metaphysics):”organization in general is … nothing else but a diminished and as it were condensed picture of the universe” (Schelling), i.e, as a phenomenon.