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HENRI-LOUIS BERGSON (French: ; 18 October 1859 – 4 January 1941) was a French philosopher , influential especially in the first half of the 20th century and after WWII in continental philosophy .

Bergson is known for his influential arguments that processes of immediate experience and intuition are more significant than abstract rationalism and science for understanding reality. He is also known for having engaged in a debate with Albert Einstein about the nature of time, a debate which eventually contributed to a partial diminishment of Bergson's reputation, until most of his fundamental contributions to French Philosophy were vindicated by the discovery of Quantum Physics .

He was awarded the 1927 Nobel Prize in Literature "in recognition of his rich and vitalizing ideas and the brilliant skill with which they have been presented". In 1930 France awarded him its highest honour, the Grand-Croix de la Legion d\'honneur .

CONTENTS

* 1 Biography

* 1.1 Overview * 1.2 Education and career * 1.3 Relationship with James and Pragmatism * 1.4 Lectures on change * 1.5 Later years * 1.6 Debate with Albert Einstein * 1.7 Later years and death

* 2 Philosophy

* 2.1 Creativity * 2.2 Duration * 2.3 Intuition * 2.4 _Élan vital_ * 2.5 Laughter

* 3 Reception

* 3.1 Comparison to Eastern philosophies

* 4 Bibliography * 5 See also * 6 References * 7 Further reading

* 8 External links

* 8.1 Works online

BIOGRAPHY

OVERVIEW

Bergson was born in the Rue Lamartine in Paris, not far from the Palais Garnier (the old Paris opera house) in 1859. His father, the pianist Michał Bergson , was of a Polish Jewish background (originally bearing the name Berekson). His great-grandmother, Temerl Bergson , was a well-known patroness and benefactor of Polish Jewry, especially those associated with the Hasidic movement. His mother, Katherine Levison, daughter of a Yorkshire doctor, was from an English and Irish Jewish background. The Bereksohns were a famous Jewish entrepreneurial family of Polish descent. Henri Bergson's great-great-grandfather, Szmul Jakubowicz Sonnenberg, called Zbytkower, was a prominent banker and a protégé of Stanisław II Augustus , King of Poland from 1764 to 1795.

Henri Bergson's family lived in London for a few years after his birth, and he obtained an early familiarity with the English language from his mother. Before he was nine, his parents settled in France, Henri becoming a naturalized French citizen.

Henri Bergson married Louise Neuberger, a cousin of Marcel Proust (1871–1922), in 1891. (The novelist served as best man at Bergson's wedding.) Henri and Louise Bergson had a daughter, Jeanne, born deaf in 1896. Bergson's sister, Mina Bergson (also known as Moina Mathers ), married the English occult author Samuel Liddell MacGregor Mathers , a founder of the Hermetic Order of the Golden Dawn , and the couple later relocated to Paris as well.

Bergson lived the quiet life of a French professor, marked by the publication of his four principal works:

* in 1889, _ Time and Free Will _ (_Essai sur les données immédiates de la conscience_) * in 1896, _ Matter and Memory _ (_Matière et mémoire_) * in 1907, _Creative Evolution _ (_L'Évolution créatrice_) * in 1932, _The Two Sources of Morality and Religion_ (_Les deux sources de la morale et de la religion_)

In 1900 the College of France selected Bergson to a Chair of Greek and Roman Philosophy, which he held until 1904. He then replaced Gabriel Tarde in the Chair of Modern Philosophy, which he held until 1920. The public attended his open courses in large numbers.

EDUCATION AND CAREER

_ Essai sur les données immédiates de la conscience_ (Dissertation, 1889) _ Quid Aristoteles de loco senserit_ (Dissertation, 1889)

Bergson attended the Lycée Fontanes (known as the Lycée Condorcet 1870–1874 and 1883–present) in Paris from 1868 to 1878. He had previously received a Jewish religious education. Between 14 and 16, however, he lost his faith. According to Hude (1990), this moral crisis is tied to his discovery of the theory of evolution , according to which humanity shares common ancestry with modern primates, a process sometimes construed as not needing a creative deity.

While at the lycée Bergson won a prize for his scientific work and another, in 1877 when he was eighteen, for the solution of a mathematical problem. His solution was published the following year in _Annales de Mathématiques ._ It was his first published work. After some hesitation as to whether his career should lie in the sphere of the sciences or that of the humanities , he decided in favour of the latter, to the dismay of his teachers. When he was nineteen, he entered the École Normale Supérieure . During this period, he read Herbert Spencer . He obtained there the degree of _licence ès lettres _, and this was followed by that of _agrégation de philosophie _ in 1881 from the University of Paris .

The same year he received a teaching appointment at the lycée in Angers , the ancient capital of Anjou . Two years later he settled at the Lycée Blaise-Pascal (Clermont-Ferrand) (fr) in Clermont-Ferrand , capital of the Puy-de-Dôme département .

The year after his arrival at Clermont-Ferrand Bergson displayed his ability in the humanities by the publication of an edition of extracts from Lucretius , with a critical study of the text and of the materialist cosmology of the poet (1884), a work whose repeated editions attest to its value in promoting Classics among French youth. While teaching and lecturing in this part of his country (the Auvergne region), Bergson found time for private study and original work. He crafted his dissertation _ Time and Free Will_, which was submitted, along with a short Latin thesis on Aristotle (_Quid Aristoteles de loco senserit_, "On the Concept of Place in Aristotle"), for his doctoral degree which was awarded by the University of Paris in 1889. The work was published in the same year by Félix Alcan . He also gave courses in Clermont-Ferrand on the Pre-Socratics , in particular on Heraclitus .

Bergson dedicated _ Time and Free Will_ to Jules Lachelier (1832–1918), then public education minister , a disciple of Félix Ravaisson (1813–1900) and the author of a philosophical work _On the Founding of Induction _ (_Du fondement de l'induction_, 1871). Lachelier endeavoured "to substitute everywhere force for inertia, life for death, and liberty for fatalism". (Bergson owed much to both of these teachers of the _École Normale Supérieure_. Compare his memorial address on Ravaisson, who died in 1900.)

Bergson settled again in Paris in 1888, and after teaching for some months at the municipal college , known as the _College Rollin_, he received an appointment at the Lycée Henri-Quatre , where he remained for eight years. There, he read Darwin and gave a course on his theories. Although Bergson had previously endorsed Lamarckism and its theory of the heritability of acquired characteristics , he came to prefer Darwin's hypothesis of gradual variations, which were more compatible with his continual vision of life.

In 1896 he published his second major work, entitled _Matter and Memory_. This rather difficult work investigates the function of the brain and undertakes an analysis of perception and memory , leading up to a careful consideration of the problems of the relation of body and mind. Bergson had spent years of research in preparation for each of his three large works. This is especially obvious in _Matter and Memory_, where he showed a thorough acquaintance with the extensive pathological investigations which had been carried out during the period.

In 1898 Bergson became _maître de conférences _ at his alma mater, École Normale Supérieure, and later in the same year received a promotion to a Professorship. The year 1900 saw him installed as Professor at the Collège de France , where he accepted the Chair of Greek and Roman Philosophy in succession to Charles Lévêque (fr).

At the first International Congress of Philosophy , held in Paris during the first five days of August 1900, Bergson read a short, but important, paper, "Psychological Origins of the Belief in the Law of Causality" (_Sur les origines psychologiques de notre croyance à la loi de causalité_). In 1900 Felix Alcan published a work which had previously appeared in the _ Revue de Paris _, entitled _ Laughter _ (_Le rire_), one of the most important of Bergson's minor productions. This essay on the meaning of comedy stemmed from a lecture which he had given in his early days in the Auvergne. The study of it is essential to an understanding of Bergson's views of life, and its passages dealing with the place of the artistic in life are valuable. The main thesis of the work is that laughter is a corrective evolved to make social life possible for human beings. We laugh at people who fail to adapt to the demands of society if it seems their failure is akin to an inflexible mechanism. Comic authors have exploited this human tendency to laugh in various ways, and what is common to them is the idea that the comic consists in there being "something mechanical encrusted on the living".

In 1901 the Académie des sciences morales et politiques elected Bergson as a member, and he became a member of the Institute. In 1903 he contributed to the _ Revue de métaphysique et de morale _ a very important essay entitled _Introduction to Metaphysics _ (_Introduction à la metaphysique_), which is useful as a preface to the study of his three large books. He detailed in this essay his philosophical program, realized in the _Creative Evolution_.

On the death of Gabriel Tarde , the sociologist and philosopher, in 1904, Bergson succeeded him in the Chair of Modern Philosophy. From 4 to 8 September of that year he visited Geneva , attending the Second International Congress of Philosophy, when he lectured on _The Mind and Thought: A Philosophical Illusion_ (Le cerveau et la pensée: une illusion philosophique). An illness prevented his visiting Germany from attending the Third Congress held at Heidelberg .

His third major work, _Creative Evolution_, the most widely known and most discussed of his books, appeared in 1907. Pierre Imbart de la Tour remarked that _Creative Evolution_ was a milestone of new direction in thought. By 1918, Alcan , the publisher, had issued twenty-one editions, making an average of two editions _per annum_ for ten years. Following the appearance of this book, Bergson's popularity increased enormously, not only in academic circles but among the general reading public.

At that time, Bergson had already made an extensive study of biology including the theory of fecundation (as shown in the first chapter of the _Creative Evolution_), which had only recently emerged, ca. 1885 – no small feat for a philosopher specializing in the history of philosophy , in particular Greek and Roman philosophy. He also most certainly had read, apart from Darwin, Haeckel , from whom he retained his idea of a unity of life and of the ecological solidarity between all living beings, as well as Hugo de Vries , from whom he quoted his mutation theory of evolution (which he opposed, preferring Darwin's gradualism). He also quoted Charles-Édouard Brown-Séquard , the successor of Claude Bernard at the Chair of Experimental Medicine in the Collège de France, etc.

Bergson served as a juror with Florence Meyer Blumenthal in awarding the Prix Blumenthal , a grant given between 1919 and 1954 to painters, sculptors, decorators, engravers, writers, and musicians.

RELATIONSHIP WITH JAMES AND PRAGMATISM

Bergson traveled to London in 1908 and met there with William James , the Harvard philosopher who was Bergson's senior by seventeen years, and who was instrumental in calling the attention of the Anglo-American public to the work of the French professor. The two became great friends. James's impression of Bergson is given in his Letters under date of 4 October 1908:

"So modest and unpretending a man but such a genius intellectually! I have the strongest suspicions that the tendency which he has brought to a focus, will end by prevailing, and that the present epoch will be a sort of turning point in the history of philosophy."

As early as 1880, James had contributed an article in French to the periodical _La Critique philosophique_, of Renouvier and Pillon, entitled _Le Sentiment de l\'Effort _. Four years later, a couple of articles by him appeared in the journal _Mind_: "What is an Emotion?" and "On some Omissions of Introspective Psychology". Bergson quoted the first two of these articles in his 1889 work, _ Time and Free Will_. In the following years, 1890–91 appeared the two volumes of James's monumental work, _ The Principles of Psychology _, in which he refers to a pathological phenomenon observed by Bergson. Some writers, taking merely these dates into consideration and overlooking the fact that James's investigations had been proceeding since 1870 (registered from time to time by various articles which culminated in "The Principles"), have mistakenly dated Bergson's ideas as earlier than James's.

It has been suggested that Bergson owes the root ideas of his first book to the 1884 article by James, "On Some Omissions of Introspective Psychology," which he neither refers to nor quotes. This article deals with the conception of thought as a stream of consciousness , which intellect distorts by framing into concepts. Bergson replied to this insinuation by denying that he had any knowledge of the article by James when he wrote _Les données immédiates de la conscience_. The two thinkers appear to have developed independently until almost the close of the century. They are further apart in their intellectual position than is frequently supposed. Both have succeeded in appealing to audiences far beyond the purely academic sphere, but only in their mutual rejection of "intellectualism" as decisive as their actual agreement. Although James was slightly ahead in the development and enunciation of his ideas, he confessed that he was baffled by many of Bergson's notions. James certainly neglected many of the deeper metaphysical aspects of Bergson's thought, which did not harmonize with his own, and are even in direct contradiction. In addition to this, Bergson can hardly be considered a pragmatist. For him, "utility," far from being a test of truth, was, in fact, the reverse: a synonym for error.

Nevertheless, William James hailed Bergson as an ally. In 1903, he wrote:

I have been re-reading Bergson's books, and nothing that I have read for years has so excited and stimulated my thoughts. I am sure that his philosophy has a great future; it breaks through old frameworks and brings things to a solution from which new crystallizations can be reached.

The most noteworthy tributes James paid to Bergson come in the Hibbert Lectures (A Pluralistic Universe), which James gave at Manchester College, Oxford , shortly after meeting Bergson in London. He remarks on the encouragement he gained from Bergson's thought, and refers to his confidence in being "able to lean on Bergson's authority." (See further James's reservations about Bergson, below.)

The influence of Bergson had led James "to renounce the intellectualist method and the current notion that logic is an adequate measure of what can or cannot be". It had induced him, he continued, "to give up logic, squarely and irrevocably" as a method, for he found that "reality, life, experience, concreteness, immediacy, use what word you will, exceeds our logic, overflows, and surrounds it".

These remarks, which appeared in James's book _A Pluralistic Universe_ in 1909, impelled many English and American readers to investigate Bergson's philosophy for themselves, but no English translations of Bergson's major work had yet appeared. James, however, encouraged and assisted Dr. Arthur Mitchell in preparing an English translation of _Creative Evolution_. In August 1910, James died. It was his intention, had he lived to see the translation finished, to introduce it to the English reading public by a prefatory note of appreciation. In the following year, the translation was completed and still greater interest in Bergson and his work was the result. By coincidence, in that same year (1911), Bergson penned a preface of sixteen pages entitled _ Truth and Reality_ for the French translation of James's book, _Pragmatism_. In it, he expressed sympathetic appreciation of James's work, together with certain important reservations.

From 5 to 11 April, Bergson attended the Fourth International Congress of Philosophy held at Bologna , in Italy, where he gave an address on "Philosophical Intuition". In response to invitations he visited England in May of that year, and on several subsequent occasions. These visits were well received. His speeches offered new perspectives and elucidated many passages in his three major works: _ Time and Free Will_, _Matter and Memory_, and _Creative Evolution_. Although necessarily brief statements, they developed and enriched the ideas in his books and clarified for English audiences the fundamental principles of his philosophy.

LECTURES ON CHANGE

In May 1911 Bergson gave two lectures entitled _The Perception of Change_ (_La perception du changement_) at the University of Oxford .The Clarendon Press published these in French in the same year. His talks were concise and lucid, leading students and the general reader to his other, longer writings. Oxford later conferred on him the degree of Doctor of Science .

Two days later he delivered the Huxley Lecture at the University of Birmingham , taking for his subject _Life and Consciousness_. This subsequently appeared in _ The Hibbert Journal _ (October 1911), and since revised, is the first essay in the collected volume _Mind-Energy_ (_L'Énergie spirituelle_). In October he again traveled to England, where he had an enthusiastic reception, and delivered at University College London four lectures on _La Nature de l'Âme_ .

In 1913 Bergson visited the United States of America at the invitation of Columbia University , New York, and lectured in several American cities, where very large audiences welcomed him. In February, at Columbia University, he lectured both in French and English, taking as his subjects: _Spirituality and Freedom_ and _The Method of Philosophy_. Being again in England in May of the same year, he accepted the Presidency of the British Society for Psychical Research , and delivered to the Society an address on _Phantoms of Life and Psychic Research_ (Fantômes des vivants et recherche psychique).

Meanwhile, his popularity increased, and translations of his works began to appear in a number of languages: English, German, Italian, Danish, Swedish, Hungarian, Polish, and Russian. In 1914 Bergson's fellow-countrymen honoured him by his election as a member of the Académie française . He was also made President of the Académie des Sciences morales et politiques, and in addition, he became Officier de la Légion d\'honneur , and Officier de l'Instruction publique.

Bergson found disciples of many types. In France movements such as neo-Catholicism and Modernism on the one hand and syndicalism on the other endeavoured to absorb and appropriate for their own ends some central ideas of his teaching. The continental organ of socialist and syndicalist theory, _ Le Mouvement socialiste _, portrayed the realism of Karl Marx and Pierre-Joseph Proudhon as hostile to all forms of intellectualism, and argued, therefore, that supporters of Marxist socialism should welcome a philosophy such as that of Bergson. Other writers, in their eagerness, claimed that the thought of the holder of the Chair of Philosophy at the Collège de France, and the aims of the _ Confédération Générale du Travail _ and the Industrial Workers of the World were in essential agreement.

While social revolutionaries endeavoured to make the most out of Bergson, many religious leaders, particularly the more liberal-minded theologians of all creeds, e.g., the Modernists and Neo-Catholic Party in his own country, showed a keen interest in his writings, and many of them found encouragement and stimulus in his work. The Roman Catholic Church , however, banned Bergson's three books on the charge of pantheism (that is, of conceiving of God as immanent to his Creation and of being himself created in the process of the Creation). They were placed on the Index of prohibited books (Decree of 1 June 1914).

LATER YEARS

In 1914 the Scottish universities arranged for Bergson to give the famous Gifford Lectures , planning one course for the spring and another for the autumn. Bergson delivered the first course, consisting of eleven lectures, under the title of _The Problem of Personality_, at the University of Edinburgh in the spring of that year. The course of lectures planned for the autumn months had to be abandoned because of the outbreak of war. Bergson was not, however, silent during the conflict, and he gave some inspiring addresses. As early as 4 November 1914, he wrote an article entitled _Wearing and Nonwearing forces_ (La force qui s'use et celle qui ne s'use pas), which appeared in that unique and interesting periodical of the _poilus _, _Le Bulletin des Armées de la République Française_. A presidential address, _The Meaning of the War_, was delivered in December 1914, to the Académie des sciences morales et politiques.

Bergson contributed also to the publication arranged by _The Daily Telegraph _ in honour of King Albert I of the Belgians , _King Albert's Book_ (Christmas, 1914). In 1915 he was succeeded in the office of President of the _Académie des Sciences morales et politiques_ by Alexandre Ribot , and then delivered a discourse on "The Evolution of German Imperialism ". Meanwhile, he found time to issue at the request of the Minister of Public Instruction a brief summary of French Philosophy. Bergson did a large amount of traveling and lecturing in America during the war. He participated in the negotiations which led to the entry of the United States in the war. He was there when the French Mission under René Viviani paid a visit in April and May 1917, following upon America's entry into the conflict. Viviani's book _La Mission française en Amérique_ (1917), contains a preface by Bergson.

Early in 1918 the _ Académie française _ received Bergson officially when he took his seat among "The Select Forty" as successor to Emile Ollivier (the author of the historical work _L'Empire libéral_). A session was held in January in his honour at which he delivered an address on Ollivier. In the war, Bergson saw the conflict of Mind and Matter, or rather of Life and Mechanism; and thus he shows us the central idea of his own philosophy in action. To no other philosopher has it fallen, during his lifetime, to have his philosophical principles so vividly and so terribly tested.

As many of Bergson's contributions to French periodicals remained relatively inaccessible, he agreed to the request of his friends to have such works collected and published in two volumes. The first of these was being planned when war broke out. The conclusion of strife was marked by the appearance of a delayed volume in 1919. It bears the title _Spiritual Energy: Essays and Lectures_ (reprinted as _Mind-Energy_ – _L'Énergie spirituelle: essais et conférences_). The advocate of Bergson's philosophy in England, Dr. Wildon Carr , prepared an English translation under the title _Mind-Energy_. The volume opens with the Huxley Memorial Lecture of 1911, "Life and Consciousness", in a revised and developed form under the title " Consciousness and Life". Signs of Bergson's growing interest in social ethics and in the idea of a future life of personal survival are manifested. The lecture before the Society for Psychical Research is included, as is also the one given in France, _L'Âme et le Corps_, which contains the substance of the four London lectures on the Soul. The seventh and last article is a reprint of Bergson's famous lecture to the Congress of Philosophy at Geneva in 1904, _The Psycho-Physiological Paralogism_ (Le paralogisme psycho-physiologique), which now appears as _Le cerveau et la pensée: une illusion philosophique_. Other articles are on the False Recognition, on Dreams, and Intellectual Effort. The volume is a most welcome production and serves to bring together what Bergson wrote on the concept of mental force, and on his view of "tension" and "detension" as applied to the relation of matter and mind.

In June 1920, the University of Cambridge honoured him with the degree of Doctor of Letters . In order that he might devote his full-time to the great new work he was preparing on ethics, religion, and sociology, the Collège de France relieved Bergson of the duties attached to the Chair of Modern Philosophy there. He retained the chair, but no longer delivered lectures, his place being taken by his disciple, the mathematician and philosopher Édouard Le Roy , who supported a conventionalist stance on the foundations of mathematics , which was adopted by Bergson. Le Roy, who also succeeded to Bergson at the _Académie française_ and was a fervent Catholic, extended to revealed truth his conventionalism, leading him to privilege faith, heart and sentiment to dogmas , speculative theology and abstract reasoning. Like Bergson's, his writings were placed on the Index by the Vatican.

DEBATE WITH ALBERT EINSTEIN

In the fall of 1922 Bergson's book _Durée et simultanéité, a propos de la theorie d'Einstein_ (_Duration and Simultaneity: Bergson and the Einsteinian Universe_) was published. Earlier in the spring Einstein had come to the French Society of Philosophy and briefly replied to a short speech made by Bergson. The book has been often considered as one of his worst, many alleging that his knowledge of physics was insufficient, and that the book did not follow up contemporary developments on physics. (But in "Einstein and the Crisis of Reason," a leading French philosopher, Maurice Merleau-Ponty , accused Einstein of failing to grasp Bergson's argument. This argument, Merleau-Ponty claims, which concerns not the physics of special relativity but its philosophical foundations, addresses paradoxes caused by popular interpretations and misconceptions about the theory, including Einstein's own. ) It was not published in the 1951 _Edition du Centenaire_ in French, which contained all of his other works, and was only published later in a work gathering different essays, titled _Mélanges_. _Duration and simultaneity_ took advantage of Bergson's experience at the League of Nations , where he presided starting in 1920 the International Commission on Intellectual Cooperation (the ancestor of the UNESCO , which included Einstein, Marie Curie , etc.).

LATER YEARS AND DEATH

While living with his wife and daughter in a modest house in a quiet street near the Porte d'Auteuil in Paris, Bergson won the Nobel Prize for Literature in 1927 for having written _The Creative Evolution_. Because of serious rheumatics ailments , he could not travel to Stockholm, and sent instead a text subsequently published in _La Pensée et le mouvant_. He was elected a Foreign Honorary Member of the American Academy of Arts and Sciences in 1928.

After his retirement from the Collège, Bergson began to fade into obscurity: he suffered from a degenerative illness (rheumatism, which left him half paralyzed ). He completed his new work, _The Two Sources of Morality and Religion_, which extended his philosophical theories to the realms of morality, religion, and art, in 1935. It was respectfully received by the public and the philosophical community, but all by that time realized that Bergson's days as a philosophical luminary were passed. He was, however, able to reiterate his core beliefs near the end of his life, by renouncing all of the posts and honours previously awarded him, rather than accept exemption from the antisemitic laws imposed by the Vichy government.

Bergson inclined to convert to Catholicism, writing in his will on 7 February 1937: _My thinking has always brought me nearer to Catholicism, in which I saw the perfect complement to Judaism._ Though wishing to convert to Catholicism, as stated in his will, he did not convert in view of the travails inflicted on the Jewish people by the rise of Nazism and anti-Semitism in Europe in the 1930s; he did not want to appear to want to leave the persecuted. On 3 January 1941 Bergson died in occupied Paris from bronchitis. A Roman Catholic priest said prayers at his funeral per his request. Bergson is buried in the Cimetière de Garches, Hauts-de-Seine .

PHILOSOPHY

Bergson rejected what he saw as the overly mechanistic predominant view of causality (as expressed in, say, finalism ). He argued that we must allow space for free will to unfold in an autonomous and unpredictable fashion. While Kant saw free will as something beyond time and space and therefore ultimately a matter of faith, Bergson attempted to redefine the modern conceptions of time, space, and causality in his concept of Duration , making room for a tangible marriage of free will with causality. Seeing Duration as a mobile and fluid concept, Bergson argued that one cannot understand Duration through "immobile" analysis, but only through experiential, first-person intuition .

CREATIVITY

Bergson considers the appearance of novelty as a result of pure undetermined creation, instead of as the predetermined result of mechanistic forces. His philosophy emphasises pure mobility, unforeseeable novelty, creativity and freedom; thus one can characterize his system as a process philosophy . It touches upon such topics as time and identity, free will , perception, change, memory, consciousness, language, the foundation of mathematics and the limits of reason.

Criticizing Kant 's theory of knowledge exposed in the _Critique of Pure Reason _ and his conception of truth – which he compares to Plato 's conception of truth as its symmetrical inversion (order of nature/order of thought) – Bergson attempted to redefine the relations between science and metaphysics, intelligence and intuition , and insisted on the necessity of increasing thought's possibility through the use of intuition, which, according to him, alone approached a knowledge of the absolute and of real life, understood as pure duration . Because of his (relative) criticism of intelligence, he makes a frequent use of images and metaphors in his writings in order to avoid the use of concepts , which (he considers) fail to touch the whole of reality, being only a sort of abstract net thrown on things. For instance, he says in _The Creative Evolution_ (chap. III) that thought in itself would never have thought it possible for the human being to swim, as it cannot deduce swimming from walking. For swimming to be possible, man must throw itself in water, and only then can thought consider swimming as possible. Intelligence, for Bergson, is a practical faculty rather than a pure speculative faculty, a product of evolution used by man to survive. If metaphysics is to avoid "false problems", it should not extend the abstract concepts of intelligence to pure speculation, but rather use intuition.

_The Creative Evolution_ in particular attempted to think through the continuous creation of life, and explicitly pitted itself against Herbert Spencer 's evolutionary philosophy. Spencer had attempted to transpose Charles Darwin 's theory of evolution in philosophy and to construct a cosmology based on this theory (Spencer also coined the expression "survival of the fittest "). Bergson disputed what he saw as Spencer's mechanistic philosophy.

Bergson's _ Lebensphilosophie _ (philosophy of life ) can be seen as a response to the mechanistic philosophies of his time, but also to the failure of finalism . Indeed, he considers that finalism is unable to explain "duration" and the "continuous creation of life", as it only explains life as the progressive development of an initially determined program – a notion which remains, for example, in the expression of a "genetic program"; such a description of finalism was adopted, for instance, by Leibniz . It clearly announces Alfred North Whitehead 's.

Bergson regarded planning beforehand for the future as impossible, since time itself unravels unforeseen possibilities. Indeed, one could always explain a historical event retrospectively by its conditions of possibility. But, in the introduction to the _Pensée et le mouvant_, he explains that such an event created retrospectively its causes, taking the example of the creation of a work of art, for example a symphony: it was impossible to predict what would be the symphony of the future, as if the musician knew what symphony would be the best for his time, he would realize it. In his words, the effect created its cause. Henceforth, he attempted to find a third way between mechanism and finalism, through the notion of an original impulse, the _élan vital_, in life, which dispersed itself through evolution into contradictory tendencies (he substituted to the finalist notion of a teleological aim a notion of an original impulse).

DURATION

See also: Duration (philosophy)

The foundation of Henri Bergson's philosophy, his theory of Duration , he discovered when trying to improve the inadequacies of Herbert Spencer 's philosophy. Bergson introduced Duration as a theory of time and consciousness in his doctoral thesis _ Time and Free Will: An Essay on the Immediate Data of Consciousness_ as a response to another of his influences: Immanuel Kant .

Kant believed that free will (better perceived as The Will) could only exist outside of time and space, indeed the only non-determined aspect of our private existence in the universe, separate to water cycles, mathematics and mortality. However, we could therefore not know whether or not it exists, and that it is nothing but a pragmatic faith. Bergson responded that Kant, along with many other philosophers, had confused time with its spatial representation. In reality, Bergson argued, Duration is unextended yet heterogeneous, and so its parts cannot be juxtaposed as a succession of distinct parts, with one causing the other. Based on this he concluded that determinism is an impossibility and free will pure mobility, which is what Bergson identified as being the Duration.

INTUITION

See also: Intuition (Bergson)

Duration, as defined by Bergson, then is a unity and a multiplicity, but, being mobile, it cannot be grasped through immobile concepts. Bergson hence argues that one can grasp it only through his method of intuition . Two images from Henri Bergson's _An Introduction to Metaphysics_ may help one to grasp Bergson's term intuition, the limits of concepts, and the ability of intuition to grasp the absolute. The first image is that of a city. Analysis, or the creation of concepts through the divisions of points of view, can only ever give us a model of the city through a construction of photographs taken from every possible point of view, yet it can never give us the dimensional value of walking in the city itself. One can only grasp this through intuition; likewise the experience of reading a line of Homer . One may translate the line and pile commentary upon commentary, but this commentary too shall never grasp the simple dimensional value of experiencing the poem in its originality itself. The method of intuition, then, is that of getting back to the things themselves.

_ÉLAN VITAL_

See also: Élan vital

_Élan vital_ ranks as Bergson's third essential concept, after Duration and intuition. An idea with the goal of explaining evolution, the _élan vital_ first appeared in 1907's _Creative Evolution_. Bergson portrays _élan vital_ as a kind of vital impetus which explains evolution in a less mechanical and more lively manner, as well as accounting for the creative impulse of mankind. This concept led several authors to characterize Bergson as a supporter of vitalism —although he criticized it explicitly in _The Creative Evolution_, as he thought, against Driesch and Johannes Reinke (whom he cited) that there is neither "purely internal finality nor clearly cut individuality in nature":

Hereby lies the stumbling block of vitalist theories (...) It is thus in vain that one pretends to reduce finality to the individuality of the living being. If there is finality in the world of life, it encompasses the whole of life in one indivisible embrace.

LAUGHTER

In _Laughter: An Essay on the Meaning of the Comic _, Bergson develops a theory not of laughter itself but of how laughter can be provoked (see his objection to Delage, published in the 23rd edition of the essay). He describes the process of laughter (refusing to give a conceptual definition which would not approach its reality ), used in particular by comics and clowns , as caricature of the mechanistic nature of humans (habits, automatic acts, etc.), one of the two tendencies of life (degradation towards inert matter and mechanism, and continual creation of new forms). However, Bergson warns us that laughter's criterion of what should be laughed at is not a moral criterion and that it can in fact cause serious damage to a person's self-esteem . This essay made his opposition to the Cartesian theory of the animal-machine obvious.

RECEPTION

From his first publications, Bergson's philosophy attracted strong criticism from different quarters, although he also became very popular and durably influenced French philosophy . The mathematician Édouard Le Roy became Bergson's main disciple. Nonetheless, Suzanne Guerlac has argued that his institutional position at the Collège de France, delivering lectures to a general audience, may have retarded the systematic reception of his thought: "Bergson achieved enormous popular success in this context, often due to the emotional appeal of his ideas. But he did not have the equivalent of graduate students who might have become rigorous interpreters of his thought. Thus Bergson's philosophy—in principle open and nonsystematic—was easily borrowed piecemeal and altered by enthusiastic admirers".

Alfred North Whitehead acknowledged Bergson's influence on his process philosophy in his 1929 _ Process and Reality ._ However, Bertrand Russell , Whitehead's collaborator on _Principia Mathematica _, was not so entranced by Bergson's philosophy. Although acknowledging Bergson's literary skills, Russell saw Bergson's arguments at best as persuasive or emotive speculation but not at all as any worthwhile example of sound reasoning or philosophical insight. The epistemologist Gaston Bachelard explicitly alluded to him in the last pages of his 1938 book _The Formation of the Scientific Mind_. Others influenced by Bergson include Vladimir Jankélévitch , who wrote a book on him in 1931, Pierre Teilhard de Chardin , and Gilles Deleuze who wrote _Le bergsonisme_ in 1966. Bergson also influenced the phenomenology of Maurice Merleau-Ponty and Emmanuel Levinas , although Merleau-Ponty had reservations about Bergson's philosophy. The Greek author Nikos Kazantzakis studied under Bergson in Paris and his writing and philosophy were profoundly influenced as a result.

Many writers of the early 20th century criticized Bergson's intuitionism , indeterminism, psychologism and interpretation of the scientific impulse. Those who explicitly criticized Bergson, either in published articles or in letters, included Bertrand Russell George Santayana , G. E. Moore , Ludwig Wittgenstein , Martin Heidegger , Julien Benda , T. S. Eliot , Wyndham Lewis , Wallace Stevens , Paul Valéry , André Gide , Jean Piaget , Marxist philosophers Theodor W. Adorno , Lucio Colletti , Jean-Paul Sartre , and Georges Politzer , as well as Maurice Blanchot , American philosophers such as Irving Babbitt , Arthur Lovejoy , Josiah Royce , The New Realists (Ralph B. Perry , E. B. Holt , and William Pepperell Montague ), The Critical Realists (Durant Drake, Roy W. Sellars , C. A. Strong, and A. K. Rogers), Daniel-Henry Kahnweiler , Roger Fry (see his letters), Julian Huxley (in _Evolution: The Modern Synthesis _) and Virginia Woolf (for the latter, see Ann Banfield , _The Phantom Table_).

The Vatican accused Bergson of pantheism , while free-thinkers (who formed a large part of the teachers and professors of the French Third Republic ) accused him of spiritualism . Still others have characterized his philosophy as a materialist emergentism – Samuel Alexander and C. Lloyd Morgan explicitly claimed Bergson as their forebear. According to Henri Hude (1990, II, p. 142), who supports himself on the whole of Bergson's works as well as his now published courses, accusing him of pantheism is a "counter-sense". Hude alleges that a mystical experience , roughly outlined at the end of _Les Deux sources de la morale et de la religion_, is the inner principle of his whole philosophy, although this has been contested by other commentators.

Charles Sanders Peirce took strong exception to those who associated him with Bergson. In response to a letter comparing his work with that of Bergson he wrote, "a man who seeks to further science can hardly commit a greater sin than to use the terms of his science without anxious care to use them with strict accuracy; it is not very gratifying to my feelings to be classed along with a Bergson who seems to be doing his utmost to muddle all distinctions." William James 's students resisted the assimilation of his work to that of Bergson. See, for example, Horace Kallen 's book on the subject _James and Bergson_. As Jean Wahl described the "ultimate disagreement" between James and Bergson in his _System of Metaphysics_: "for James, the consideration of action is necessary for the definition of truth, according to Bergson, action...must be kept from our mind if we want to see the truth". Gide even went so far as to say that future historians will overestimate Bergson's influence on art and philosophy just because he was the self-appointed spokesman for "the spirit of the age".

As early as the 1890s, Santayana attacked certain key concepts in Bergson's philosophy, above all his view of the New and the indeterminate:

the possibility of a new and unaccountable fact appearing at any time,” he writes in his book on Hermann Lotze , "does not practically affect the method of investigation;...the only thing given up is the hope that these hypotheses may ever be adequate to the reality and cover the process of nature without leaving a remainder. This is no great renunciation; for that consummation of science...is by no one really expected.

According to Santayana and Russell, Bergson projected false claims onto the aspirations of scientific method, claims which Bergson needed to make in order to justify his prior moral commitment to freedom. Russell takes particular exception to Bergson's understanding of number in chapter two of _ Time and Free-will_. According to Russell, Bergson uses an outmoded spatial metaphor ("extended images") to describe the nature of mathematics as well as logic in general. "Bergson only succeeds in making his theory of number possible by confusing a particular collection with the number of its terms, and this again with number in general", writes Russell (see _The Philosophy of Bergson_ and _A History of Western Philosophy_).

Furthermore, writers such as Russell, Wittgenstein , and James saw _élan vital_ as a projection of subjectivity onto the world. The external world, according to certain theories of probability , provides less and less indeterminism with further refinement of scientific method. In brief, one should not confuse the moral, psychological, subjective demand for the new, the underivable and the unexplained with the universe. One's subjective sense of duration differs the (non-human) world, a difference which, according to the ancient materialist Lucretius should not be characterized as either one of becoming or being, creation or destruction (_De Rerum Natura _).

Suzanne Guerlac has argued that the more recent resurgence of scholarly interest in Bergson is related to the growing influence of his follower Deleuze within continental philosophy : "If there is a return to Bergson today, then, it is largely due to Gilles Deleuze whose own work has etched the contours of the New Bergson. This is not only because Deleuze wrote about Bergson; it is also because Deleuze's own thought is deeply engaged with that of his predecessor, even when Bergson is not explicitly mentioned." Leonard Lawlor and Valentine Moulard agree with Guerlac that "the recent revitalization of Bergsonism is almost entirely due to Deleuze." They explain that Bergson's concept of multiplicity "is at the very heart of Deleuze's thought, and duration is the model for all of Deleuze's 'becomings.' The other aspect that attracted Deleuze, which is indeed connected to the first, is Bergson's criticism of the concept of negation in Creative Evolution. Thus Bergson became a resource in the criticism of the Hegelian dialectic , the negative."

COMPARISON TO EASTERN PHILOSOPHIES

Several Hindu authors have found parallels to Hindu philosophy in Bergson's thought. The integrative evolutionism of Sri Aurobindo , an Indian philosopher from the early 20th century, has many similarities to Bergson's philosophy. Whether this represents a direct influence of Bergson is disputed, although Aurobindo was familiar with many Western philosophers. K Narayanaswami Aiyer, a member of the Theosophical Society , published a pamphlet titled "Professor Bergson and the Hindu Vedanta", where he argued that Bergson's ideas on matter, consciousness, and evolution were in agreement with Vedantic and Puranic explanations. Nalini Kanta Brahma, Marie Tudor Garland and Hope Fitz are other authors who have comparatively evaluated Hindu and Bergsonian philosophies, especially in relation to intuition, consciousness and evolution.

BIBLIOGRAPHY

* Bergson, H.; _The Philosophy of Poetry: The Genius of Lucretius_ (French original published in 1884) Philosophical Library 1959: ISBN 978-1-4976-7566-7 * Bergson, H.; _ Time and Free Will: An Essay on the Immediate Data of Consciousness _ (_Essai sur les données immédiates de la conscience_, 1889). Allen _ Matter and Memory _ (_Matière et mémoire_, 1896). Swan Sonnenschein 1911, Zone Books 1990: ISBN 0-942299-05-1 , Dover Publications 2004: ISBN 0-486-43415-X . * Bergson, H.; _Laughter: An Essay on the Meaning of the Comic _ (_Le rire_, 1900). Green Integer 1998: ISBN 1-892295-02-4 , Dover Publications 2005: ISBN 0-486-44380-9 . * Bergson, H.; _Creative Evolution _ (_L'Évolution créatrice_, 1907). Henry Holt and Company 1911, University Press of America 1983: ISBN 0-8191-3553-4 , Dover Publications 1998: ISBN 0-486-40036-0 , Kessinger Publishing 2003: ISBN 0-7661-4732-0 , Cosimo 2005: ISBN 1-59605-309-7 . * Bergson, H.; _Mind-energy_ (_L'Énergie spirituelle, 1919_). McMillan 1920. – a collection of essays and lectures. On Archive.org. * Bergson, H.; _Duration and Simultaneity: Bergson and the Einsteinian Universe_ (_Durée et simultanéité_, 1922). Clinamen Press Ltd 1999. ISBN 1-903083-01-X . * Bergson, H.; _The Two Sources of Morality and Religion_ (_Les Deux Sources de la Morale et de la Religion_, 1932). University of Notre Dame Press 1977. ISBN 0-268-01835-9 . On Archive.org. * Bergson, H.; _The Creative Mind: An Introduction to Metaphysics_ (_La Pensée et le mouvant_, 1934). Citadel Press 1946: ISBN 0-8065-2326-3 – essay collection, sequel to _Mind-Energy_, including 1903's "An Introduction to Metaphysics."

SEE ALSO

* Philosophy of biology * Psychosophy * List of Jewish Nobel laureates

REFERENCES

* ^ John Ó Maoilearca, Beth Lord (eds.), _The Continuum Companion to Continental Philosophy_, Bloomsbury Academic, 2009, p. 204. * ^ Hancock, Curtis L. (May 1995). "The Influence of Plotinus on Berson\'s Critique of Empirical Science". In R. Baine Harris. _Neoplatonism and Contemporary Thought_. Congress of the International Society for Neoplatonic Studies held in May 1995 at Vanderbilt University. 10. International Society for Neoplatonic Studies . Albany: State University of New York Press. p. 139ff. ISBN 978-0-7914-5275-2 . Retrieved 10 May 2010. That the philosophy of Henri Bergson is significantly influenced by the doctrines of Plotinus is indicated by the many years Bergson devoted to teaching Plotinus and the many parallels in their respective philosophies. This influence has been discussed at some length by Bergson's contemporaries, such as Emile Bréhier and Rose-Marie Rossé-Bastide.

* ^ R. William Rauch, _Politics and Belief in Contemporary France: Emmanuel Mounier and Christian Democracy, 1932–1950_, Springer, 2012, p. 67. * ^ Merquior, J.G. (1987). Foucault (Fontana Modern Masters series), University of California Press, ISBN 0-520-06062-8 . * ^ "Bergson's decline was inevitable in the context of a technologically driven modernity. He fell precipitously from pre-eminence in the study of time to a fringe figure of continental thought. History has not been kind to him." Joe Gelonesi (2015). "Einstein vs Bergson, science vs philosophy and the meaning of time." The Philosopher's Zone, Radio National/Australian Broadcasting Corporation * ^ Bergson and Modern Physics * ^ "The Nobel prize in Literature". Retrieved 15 November 2010. * ^ Gelber, Nathan Michael (1 January 2007). "Bergson". _ Encyclopaedia Judaica _. Retrieved 7 December 2015. (Subscription required (help)). * ^ Dynner, Glenn (2008). _Men of Silk: The Hasidic Conquest of Polish Jewish Society_. Oxford University Press. pp. 104=105. ISBN 019538265X . * ^ Henri Bergson. 2014. Encyclopædia Britannica Online. Retrieved 13 August 2014, from http://www.britannica.com/EBchecked/topic/61856/Henri-Bergson * ^ "Z ziemi polskiej do Nobla" . _Wprost_ (in Polish). Warsaw: Agencja Wydawniczo-Reklamowa Wprost. 4 January 2008. Retrieved 10 May 2010. Polskie korzenie ma Henri Bergson, jeden z najwybitniejszych pisarzy, fizyk i filozof francuski żydowskiego pochodzenia. Jego ojcem był Michał Bergson z Warszawy, prawnuk Szmula Jakubowicza Sonnenberga, zwanego Zbytkowerem (1756–1801), żydowskiego kupca i bankiera. * ^ Testament starozakonnego Berka Szmula Sonnenberga z 1818 roku * ^ Suzanne Guerlac, _Thinking in Time: An Introduction to Henri Bergson_, Ithaca, NY: Cornell University Press, 2007, p. 9. * ^ Lawlor, Leonard and Moulard Leonard, Valentine, "Henri Bergson", The Stanford Encyclopedia of Philosophy (Summer 2016 Edition), Edward N. Zalta (ed.), URL = * ^ Henri Hude, _Bergson_, Paris, Editions Universitaires, 1990, 2 volumes, quoted by Anne Fagot-Largeau in her 21 December 2006 course at the College of France * ^ _A_ _B_ _C_ _D_ _E_ _F_ _G_ _H_ _I_ _J_ _K_ _L_ _M_ _N_ _O_ _P_ _Q_ _R_ _S_ _T_ _U_ Anne Fagot-Largeau , 21 December 2006 course Archived 6 February 2009 at the Wayback Machine . at the College of France (audio file of the course) * ^ _Henri Bergson: Key Writings_, ed. Keith Ansell Pearson and John Mullarkey. London: Continuum, 2002, p. ix. * ^ p. 39 * ^ Seth Benedict Graham _A CULTURAL ANALYSIS OF THE RUSSO-SOVIET ANEKDOT_, 2003, p. 2 * ^ "Florence Meyer Blumenthal". Jewish Women's Archive, Michele Siegel. * ^ Bergson and his philosophy Chapter 1: Life of Bergson * ^ Bergson, Henri (1911). _La perception du changement; conférences faites à l'Université d'Oxford les 26 et 27 mai 1911_ (in French). Oxford: Clarendon. p. 37. * ^ Reberioux, M. (January–March 1964). "La gauche socialiste française: _La Guerre Sociale_ et _Le Mouvement Socialiste_ face au problème colonial" . _Le Mouvement social_ (in French). Editions l'Atelier/Association Le Mouvement Social (46): 91–103. JSTOR 3777267 . deux organes, d'ailleurs si dissembables, ou s'exprime l'extrême-gauche du courant socialiste français: le _Mouvement socialiste_ d'Hubert Lagardelle et la _Guerre sociale_ de Gustave Hervé. Jeune publications – le _Mouvement socialiste est fondé en janvier 1899, la_ Guerre sociale _en décembre 1906 –, dirigées par de jeunes équipes qui faisaient profession de rejeter le chauvinisme, d'être attentives au nouveau et de ne pas reculer devant les prises de position les plus véhémentes, __ _ * ^ _King Albert's book: a tribute to the Belgian king and people from representative men and women throughout the world_. London: The Daily Telegraph. 1914. p. 187. * ^ See Chapter III of _The Creative Evolution_ * ^ Canales J. , _The Physicist and the Philosopher: Einstein, Bergson and the Debate That Changed Our Understanding of Time_, Princeton, Princeton Press, 2015. * ^ Minutes of the meeting:Séance du 6 Avril 1922 * ^ Signs, Maurice Merleau-Ponty, trans. Richard C. McCleary, Northwestern Univ. Press, 1964. * ^ _Einstein, Bergson and the Experiment that Failed: Intellectual Cooperation at the League of Nations_ * ^ "Book of Members, 1780–2010: Chapter B" (PDF). American Academy of Arts and Sciences. Retrieved 16 June 2011. * ^ Quoted in: Zolli, Eugenio (2008) . _Before the Dawn_. Ignatius Press. p. 89. ISBN 978-1-58617-287-9 . * ^ " Henri Bergson – Philosopher – Biography". _www.egs.edu_. 3 January 1941. Archived from the original on 27 May 2010. Retrieved 17 February 2010. * ^ Bergson explores these topics in _ Time and Free Will: An Essay on the Immediate Data of Consciousness_, in _Matter and Memory_, in _Creative Evolution_, and in _The Creative Mind: An Introduction to Metaphysics_. * ^ Elie During, _« Fantômes de problèmes »_, published by the _Centre International d\'Etudes de la Philosophie Française Contemporaine _ (short version first published in _Le magazine littéraire _, n°386, April 2000 (issue dedicated to Bergson) * ^ _The Creative Mind: An Introduction to Metaphysics_, pages 11 to 14 * ^ _A_ _B_ Henri Bergson, _The Creative Mind: An Introduction to Metaphysics_, pages 11 to 13. * ^ _A_ _B_ _The Stanford Encyclopedia of Philosophy_, "Henri Bergson": "' Time and Free Will' has to be seen as an attack on Kant, for whom freedom belongs to a realm outside of space and time." * ^ Henri Bergson, _ Time and Free Will: An Essay on the Immediate Data of Consciousness_, Author's Preface. * ^ _The Stanford Encyclopedia of Philosophy_, "Henri Bergson": "For Bergson – and perhaps this is his greatest insight – freedom is mobility." * ^ Henri Bergson, _The Creative Mind: An Introduction to Metaphysics_, pages 160 to 161. For a Whiteheadian use of Bergsonian intuition, see Michel Weber 's _Whitehead’s Pancreativism. The Basics_. Foreword by Nicholas Rescher , Frankfurt / Paris, Ontos Verlag, 2006. * ^ _L'Évolution créatrice_, pp. 42–44; pp. 226–227 * ^ _L'Évolution créatrice_, pp. 42–43 * ^ Henri Bergson\'s theory of laughter. A brief summary. * ^ Suzanne Guerlac, _Thinking in Time: An Introduction to Henri Bergson_, Ithaca, NY: Cornell University Press, 2006, p. 10 * ^ Cf. Ronny Desmet and Michel Weber (edited by), _Whitehead. The Algebra of Metaphysics. Applied Process Metaphysics Summer Institute Memorandum_, Louvain-la-Neuve, Éditions Chromatika, 2010 "The Philosophy of Bergson," The Monist 1912 vol. 22 pp. 321–347 * ^ entitled _Henri Bergson_. * ^ transl. 1988. * ^ Dermot Moran, _Introduction to Phenomenology_, 2000, pp. 322 and 393. * ^ Merleau-Ponty, Maurice (2001). Bjelland, Andrew G.; Burke, Patrick, eds. _The incarnate subject : Malebranche, Biran, and Bergson on the union of body and soul_. preface by Jacques Taminiaux ; translation by Paul B. Milan. Amherst, N.Y.: Humanity Books. p. 152. ISBN 1-57392-915-8 . * ^ Peter Bien, _Three Generations of Greek Writers_, Published by Efstathiadis Group, Athens, 1983 * ^ see his short book Russell, Bertrand (1977). _The philosophy of Bergson_. Folcroft, Pa.: Folcroft Library Editions. p. 36. ISBN 0-8414-7371-4 . on the subject). * ^ see his study on the author in "Winds of Doctrine" * ^ see _ Being and Time,_ esp. sections 5, 10, and 82. * ^ see his two books on the subject * ^ Wyndham Lewis, _ Time and Western Man_ (1927), ed. Paul Edwards, Santa Rosa, CA: Black Sparrow, 1993. * ^ "The Irrational Element in Poetry." 1936. _Opus Posthumous_. 1957. Ed. Milton J. Bates. New York: Random House, 1990. * ^ see his book _Insights and Illusions of Philosophy 1972_ * ^ see "Against Epistemology" * ^ see " Hegel and Marxism" * ^ see his early book _Imagination_ – although Sartre also appropriated himself Bergsonian thesis on novelty as pure creation – see _Situations I_ Gallimard 1947, p. 314 * ^ see the latter's two books on the subject: _Le Bergsonisme, une Mystification Philosophique_ and _La fin d'une parade philosophique: le Bergsonisme_ both of which had a tremendous effect on French existential phenomenology * ^ see _Bergson and Symbolism_ * ^ Suzanne Guerlac, _Thinking in Time: An Introduction to Henri Bergson_, Ithaca, NY: Cornell University Press, 2006, p. 175. * ^ Leonard Lawlor and Valentine Moulard (18 May 2004; revised 12 July 2011), "The revitalization of Bergsonism", _Henri Bergson_, Stanford Encyclopedia of Philosophy, retrieved 20 August 2012 Check date values in: date= (help ) * ^ K Mackenzie Brown. " Hindu perspectives on evolution: Darwin, Dharma, and Design". Routledge, Jan 2012. Page 164-166 * ^ KN Aiyer. "Professor Bergson and the Hindu Vedanta". Vasanta Press. 1910. Pages 36 – 37. * ^ Marie Tudor Garland. " Hindu Mind Training". Longmans, Green and Company, 1917. Page 20. * ^ Nalini Kanta Brahma. "Philosophy of Hindu Sadhana". PHI Learning Private Ltd 2008. * ^ Hope K Fitz. "Intuition: Its nature and uses in human experience." Motilal Banarsidass publishers 2000. Pages 22–30.

FURTHER READING

* Ansell-Pearson, Keith . _Philosophy and the Adventure of the Virtual: Bergson and the Time of Life_. London: Routledge, 2002. * Bachelard, Gaston . _The Dialectic of Duration_. Trans. Mary Mcallester Jones. Manchester: Clinamen Press, 2000. * Bianco, Giuseppe . _Après Bergson. Portrait de groupe avec philosophe_. Paris, PUF, 2015. * Canales, Jimena . _The Physicist and the Philosopher: Einstein, Bergson and the Debate That Changed Our Understanding of Time_. Princeton, Princeton Press, 2015. * Deleuze, Gilles . _Bergsonism_. Trans. Hugh Tomlinson and Barbara Habberjam. New York: Zone Books, 1988. * Deleuze, Gilles . _Cinema 1: The Movement-Image _. Trans. Hugh Tomlinson and Barbara Habberjam. Minneapolis: University of Minnesota Press, 1986. * Deleuze, Gilles . _Cinema 2: The Time-Image_. Trans. Hugh Tomlinson and Robert Galeta. Minneapolis: University of Minnesota Press, 1989. * Fradet, Pierre-Alexandre, _Derrida-Bergson. Sur l'immédiateté_, Hermann , Paris, coll. "Hermann Philosophie", 2014. ISBN 978-2-7056-8831-8 * Grosz, Elizabeth . _The Nick of Time: Politics, Evolution, and the Untimely_. Durham, NC: Duke University Press, 2004. * Guerlac, Suzanne. _Thinking in Time: An Introduction to Henri Bergson_. Ithaca, NY: Cornell University Press, 2006. * Horkheimer, Max . "On Bergson's Metaphysics of Time." Trans. Peter Thomas, revised by Stewart Martin. _Radical Philosophy_ 131 (2005) 9–19. * James, William . "Bergson and his Critique of Intellectualism." In _A Pluralistic Universe_. Lincoln, NE: University of Nebraska Press, 1996. 223–74. * Lawlor, Leonard . _The Challenge of Bergsonism: Phenomenology, Ontology, Ethics_. London: Continuum Press, 2003. * Merleau-Ponty, Maurice . "Bergson." In _In Praise of Philosophy and Other Essays_. Trans. John O'Neill. Evanston, IL: Northwestern University Press, 1963. 9–32. * Merleau-Ponty, Maurice . "Bergson in the Making." In _Signs_. Trans. Richard McCleary. Evanston, IL: Northwestern University Press, 1964. 182–91. * Mullarkey, John . "Bergson and Philosophy." Edinburgh University Press, 1999. * Mullarkey, John, ed. _The New Bergson_. Manchester and New York: Manchester University Press, 1999. * Russell, Bertrand "The Philosophy of Bergson". _ The Monist _ 22 (1912): 321–47.

EXTERNAL LINKS

* Stanford Encyclopedia of Philosophy entry * Henri Bergson\'s theory of laughter. A brief summary. * « \'A History of Problems\' : Bergson and the French Epistemological Tradition », by Elie During * M. C.

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