Henri Bergson
Przeżywany czas płynie i nie da się go pokroić na mierzalne kawałki, a intuicja ujmuje ten twórczy nurt życia lepiej niż intelekt.
Umiejscowienie
Przeżywane trwanie (durée) zamiast czasu mierzalnego; élan vital jako twórcza siła życia.
Kluczowe idee
- Durée
- Élan vital
- Intuicja
Wpływ
Pod wpływem 3
Plotyn
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Bergson lectured on Plotinus at the Collège de France; The Two Sources (1932) saw in him the height of contemplative mysticism, which stops short of action. H. Bergson, Les Deux Sources de la morale et de la religion (1932); lectures on Plotinus, Collège de France; SEP “Henri Bergson”
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Plotyn › 204–270
Baruch Spinoza
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In ‘Philosophical Intuition’ (1911) Bergson took Spinoza as his example of a simple intuition behind a complex system, felt beneath the geometrical apparatus of the Ethics. H. Bergson, “L’intuition philosophique” (1911), in La Pensée et le mouvant (1934); SEP “Henri Bergson”
Baruch Spinoza › 1632–1677
Karol Darwin
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In Creative Evolution (1907) Bergson accepted evolution but argued that Darwin’s insensible accidental variations cannot explain convergent organs such as the eye, positing a vital impetus. H. Bergson, L’Évolution créatrice (1907); SEP “Henri Bergson”
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Karol Darwin › 1809–1882
Wpływ na 16
William James
wpływ na
In A Pluralistic Universe (1909) James devoted a lecture to Bergson and his critique of intellectualism, taking from him that concepts cut up the continuous flux of experience. W. James, A Pluralistic Universe (1909), “Bergson and His Critique of Intellectualism”; letter to Bergson, 13 June 1907; SEP “William James”
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William James › 1842–1910
Alfred North Whitehead
wpływ na
In Science and the Modern World (1925) Whitehead linked his ‘fallacy of misplaced concreteness’ to Bergson’s protest against the intellect’s spatialisation of nature, while denying it is inevitable. A. N. Whitehead, Science and the Modern World (1925); SEP “Alfred North Whitehead”
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Alfred North Whitehead › 1861–1947
Kitarō Nishida
wpływ na
In essays collected in Thinking and Experience (1915) Nishida discussed Bergson’s method and pure duration as a kindred account of experience before subject and object divide. Nishida Kitarō, Shisaku to taiken (1915); SEP “Nishida Kitarō”
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Kitarō Nishida › 1870–1945
Muhammad Ikbal
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Iqbal took up Bergson’s real duration to describe the self as free creative activity and God’s time as pure duration, and later met Bergson in Paris. M. Iqbal, The Reconstruction of Religious Thought in Islam (1930; 1934); S. B. Diagne, Bergson postcolonial (2011)
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Muhammad Ikbal › 1877–1938
Maurice Merleau-Ponty
wpływ na
Merleau-Ponty valued Bergson’s return to perception and to being in the making, discussing him in his inaugural lecture (Éloge de la philosophie, 1953) and ‘Bergson se faisant’ (1959). M. Merleau-Ponty, Éloge de la philosophie (1953); “Bergson se faisant” (1959), in Signes (1960); L’union de l’âme et du corps chez Malebranche, Biran et Bergson (lectures 1947–48; publ. 1968); SEP “Maurice Merleau-Ponty”
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Maurice Merleau-Ponty › 1908–1961
Gilles Deleuze
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Deleuze read Bergson’s duration as a qualitative multiplicity and the virtual as real without being actual (Le bergsonisme, 1966), and built Cinema 1–2 (1983–85) on Matter and Memory. G. Deleuze, Le bergsonisme (1966); Cinéma 1. L’image-mouvement (1983); Cinéma 2. L’image-temps (1985); SEP “Gilles Deleuze”; SEP “Henri Bergson”
Gilles Deleuze › 1925–1995
Pokaż wszystko (16)Pokaż mniej
José Vasconcelos
wpływ na
Vasconcelos drew on Bergson’s creative evolution and intuition for an aesthetic monism in which history rises towards a spiritual, aesthetic stage (La raza cósmica, 1925). J. Vasconcelos, La raza cósmica (1925); El monismo estético (1918)
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José Vasconcelos › 1882–1959
Florian Znaniecki
wpływ na
Znaniecki translated Bergson’s Creative Evolution into Polish (Ewolucja twórcza, 1913) and took up his idea of creative becoming in his early philosophy of culture (Cultural Reality, 1919). H. Bergson, Ewolucja twórcza, trans. F. Znaniecki (Warsaw, 1913); F. Znaniecki, Cultural Reality (1919)
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Florian Znaniecki › 1882–1958
Kuki Shūzō
wpływ na
Kuki came to know Bergson personally in Paris and in ‘Bergson au Japon’ (1928) described how Bergson’s philosophy of intuition had been received in Japan. Kuki Shūzō, “Bergson au Japon”, Les Nouvelles littéraires, 15 Dec. 1928; S. Light, Shūzō Kuki and Jean-Paul Sartre (1987)
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Kuki Shūzō › 1888–1941
Liang Shuming
wpływ na
Liang Shuming took over Bergson’s intuition (zhijue), set against calculating intellect, as the core of Confucian life (Eastern and Western Cultures and Their Philosophies, 1921). Liang Shuming, Dong Xi wenhua ji qi zhexue (1921); G. Alitto, The Last Confucian: Liang Shu-ming and the Chinese Dilemma of Modernity (1979)
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Liang Shuming › 1893–1988
Jean Piaget
wpływ na
Piaget recalled that reading Bergson’s L’Évolution créatrice as a youth made him seek a biological explanation of knowledge, the programme of his genetic epistemology (Autobiography, 1952). J. Piaget, “Autobiography”, in E. G. Boring et al. (eds.), A History of Psychology in Autobiography, vol. IV (1952); H. Bergson, L’Évolution créatrice (1907)
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Jean Piaget › 1896–1980
Alfred Schütz
wpływ na
Schutz grounded meaning in Bergson’s inner duration: lived experience becomes meaningful when a reflective glance turns back on it (Der sinnhafte Aufbau der sozialen Welt, 1932). A. Schütz, Der sinnhafte Aufbau der sozialen Welt (1932); Theorie der Lebensformen (manuscripts 1925–27, ed. I. Srubar, 1981); SEP “Alfred Schutz”
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Alfred Schütz › 1899–1959
Nishitani Keiji
wpływ na
The same thesis of 1924 paired Bergson with Schelling; Bergson was among the authors Nishitani studied most in his early years. Nishitani Keiji, thesis “The Ideal and the Real in Schelling and Bergson” (Kyoto 1924); Nanzan Institute, Philosophers Database “Nishitani Keiji”
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Nishitani Keiji › 1900–1990
Emmanuel Levinas
wpływ na
Levinas counted Bergson’s Essai (1889) among the books that formed him and credited Bergsonian duration with breaking with the time of clocks (Ethics and Infinity, 1982). E. Levinas, Éthique et infini (1982); Le temps et l’autre (1948); SEP “Emmanuel Levinas”
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Emmanuel Levinas › 1906–1995
Léopold Sédar Senghor
wpływ na
Senghor drew on Bergson’s intuition, set against analytic intellect, to describe an African way of knowing by participation (‘Ce que l’homme noir apporte’, 1939). L. S. Senghor, “Ce que l’homme noir apporte” (1939), in Liberté I: Négritude et humanisme (1964); S. B. Diagne, Bergson postcolonial (2011)
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Léopold Sédar Senghor › 1906–2001
Souleymane Bachir Diagne
wpływ na
Diagne showed how Bergson’s philosophy of intuition and of the élan vital shaped both Senghor and Iqbal, and used it to read Négritude. S. B. Diagne, African Art as Philosophy (2011); Bergson postcolonial (2011)
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Souleymane Bachir Diagne › ur. 1955
Krytyka
Krytyka ze strony 3
Bertrand Russell
krytyka ze strony
Russell rejected Bergson’s intuition as anti-intellectualism: his attack on the intellect rests on misunderstandings of mathematics and of Zeno’s paradoxes (‘The Philosophy of Bergson’, 1912). B. Russell, “The Philosophy of Bergson”, The Monist 22 (1912), 321–347; A History of Western Philosophy (1945), ch. 28
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Bertrand Russell › 1872–1970
Gaston Bachelard
krytyka ze strony
Bachelard set a time of discontinuous instants against Bergson’s continuous duration (L’intuition de l’instant, 1932; La dialectique de la durée, 1936). G. Bachelard, L’intuition de l’instant (1932); La dialectique de la durée (1936); SEP “Gaston Bachelard”
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Gaston Bachelard › 1884–1962
Sarvepalli Radhakrishnan
krytyka ze strony
Three chapters of The Reign of Religion in Contemporary Philosophy (1920) argue that Bergson’s philosophy, consistently thought through, leads not to pluralism but to absolute idealism. S. Radhakrishnan, The Reign of Religion in Contemporary Philosophy (1920), chs. V–VII; “Bergson and Absolute Idealism”, Mind 28 (1919)
Źródło: szkic AI
Sarvepalli Radhakrishnan › 1888–1975
Krytykuje 3
Zenon z Elei
krytykuje
Bergson traced Zeno’s paradoxes to confusing movement with the divisible line it traverses; each step of Achilles is indivisible (Matter and Memory, 1896, ch. 4). H. Bergson, Matière et mémoire (1896), ch. IV; L’Évolution créatrice (1907), ch. IV
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Zenon z Elei › ok. 490–430 p.n.e.
Immanuel Kant
krytykuje
Bergson objected that Kant took time for a homogeneous medium like space and so had to banish freedom to a timeless noumenal realm (Time and Free Will, 1889). H. Bergson, Essai sur les données immédiates de la conscience (1889), Conclusion; SEP “Henri Bergson”
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Immanuel Kant › 1724–1804
Herbert Spencer
krytykuje
Bergson, once drawn to Spencer, charged his ‘false evolutionism’ with rebuilding evolution out of fragments of the already evolved, missing real duration (Creative Evolution, 1907, ch. 4). H. Bergson, L’Évolution créatrice (1907), ch. IV; SEP “Henri Bergson”
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Herbert Spencer › 1820–1903
Dzieła
Przeżywane trwanie zamiast czasu uprzestrzennionego.
- 1907Ewolucja twórcza
Élan vital jako odpowiedź na mechanicyzm ewolucji.
Stanowisko
Bergson started from a simple observation: the time of clocks and physics is spatialised – a line of identical, measurable moments. Lived time, which he called duration (durée), is different: a flowing, indivisible whole in which past and present interpenetrate like the notes of a melody. Grasping this requires intuition, not analytical intellect, which cuts reality into fixed pieces. From here he defended free will, and in Creative Evolution described life as an élan vital, a creative impulse that cannot be reduced to mechanism. His philosophy of life fascinated artists and writers such as Proust, and later inspired Deleuze.
Życie i kontekst
Bergson was born in Paris to a Polish-Jewish father and an English mother, studied at the École normale supérieure and taught at lycées before being appointed to the Collège de France in 1900. His lectures drew crowds far beyond the academic world. He received the Nobel Prize in Literature in 1927 and died in occupied Paris in 1941.
Dalsze główne dzieła
- Time and Free Will (1889)
- Matter and Memory (1896)
- Creative Evolution (1907)
- The Two Sources of Morality and Religion (1932)
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