亨利·柏格森
被体验的时间是流动的，无法切成可测量的片段，而直觉比智力更能把握这种生命的创造性流动。
定位
以可经验的绵延（durée）取代可测量的时间；生命冲动（élan vital）是创造性的生命力。
核心思想
- 绵延（durée）
- 生命冲动（élan vital）
- 直觉
影响
受影响于 3
普罗提诺
受其影响 ✓
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”
依据: 亦见于 Wikidata · Wikidata
普罗提诺 › 204–270
巴鲁赫·斯宾诺莎
受其影响 ✓
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”
巴鲁赫·斯宾诺莎 › 1632–1677
查尔斯·达尔文
受其影响 ✓
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”
依据: 亦见于 Wikidata · Wikidata
查尔斯·达尔文 › 1809–1882
影响了 16
威廉·詹姆斯
影响了
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”
依据: AI 草稿
威廉·詹姆斯 › 1842–1910
阿尔弗雷德·诺思·怀特海
影响了
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”
依据: 亦见于 InPhO · InPhO
阿尔弗雷德·诺思·怀特海 › 1861–1947
穆罕默德·伊克巴尔
影响了 ✓
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)
依据: 亦见于 Wikidata · Wikidata
穆罕默德·伊克巴尔 › 1877–1938
莫里斯·梅洛-庞蒂
影响了
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”
依据: 亦见于 InPhO · InPhO
莫里斯·梅洛-庞蒂 › 1908–1961
吉尔·德勒兹
影响了 ✓
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”
吉尔·德勒兹 › 1925–1995
显示全部 (16)收起
何塞·巴斯孔塞洛斯
影响了
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)
依据: AI 草稿
何塞·巴斯孔塞洛斯 › 1882–1959
弗洛里安·兹纳涅茨基
影响了
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)
依据: AI 草稿
弗洛里安·兹纳涅茨基 › 1882–1958
九鬼周造
影响了
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)
依据: AI 草稿
九鬼周造 › 1888–1941
梁漱溟
影响了
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)
依据: AI 草稿
梁漱溟 › 1893–1988
让·皮亚杰
影响了
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)
依据: AI 草稿
让·皮亚杰 › 1896–1980
阿尔弗雷德·舒茨
影响了
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”
依据: AI 草稿
阿尔弗雷德·舒茨 › 1899–1959
西谷启治
影响了
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”
依据: AI 草稿
西谷启治 › 1900–1990
伊曼纽尔·列维纳斯
影响了
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”
依据: AI 草稿
伊曼纽尔·列维纳斯 › 1906–1995
列奥波德·塞达尔·桑戈尔
影响了
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)
依据: AI 草稿
列奥波德·塞达尔·桑戈尔 › 1906–2001
苏莱曼·巴希尔·迪亚涅
影响了
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)
依据: AI 草稿
苏莱曼·巴希尔·迪亚涅 › 1955年生
批评
受批评于 3
伯特兰·罗素
受其批评
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
依据: AI 草稿
伯特兰·罗素 › 1872–1970
加斯东·巴什拉
受其批评
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”
依据: AI 草稿
加斯东·巴什拉 › 1884–1962
萨瓦帕利·拉达克里希南
受其批评
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)
依据: AI 草稿
萨瓦帕利·拉达克里希南 › 1888–1975
批评了 3
埃利亚的芝诺
批评了
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
依据: AI 草稿
埃利亚的芝诺 › 约公元前490—前430年年
伊曼努尔·康德
批评了
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”
依据: AI 草稿
伊曼努尔·康德 › 1724–1804
赫伯特·斯宾塞
批评了
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”
依据: AI 草稿
赫伯特·斯宾塞 › 1820–1903
作品
立场
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.
生平与背景
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.
其他主要作品
- Time and Free Will (1889)
- Matter and Memory (1896)
- Creative Evolution (1907)
- The Two Sources of Morality and Religion (1932)
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