Final report henri bergson’s philosoply

Bergson's philosophy of time has profound implications for our understanding of human consciousness, free will, and the nature of reality.. Henri Bergson's theory of the image is a centr

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Henri Bergson’s Philosoply

Student: Pham Quy Duong

Contents

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1 The Direct Data oŸ ConscÏousness - - nà hàn HH HH HH HH HH ky 4

2 Consciousness as Intellect and Intuition - nọ HH Hàng 6 2.1 2/00 7 2.2 Theory oŸ Ïmage HH HH HH HH HT KH TH TT HP 8 2.3 The Point of View of Action Versus The Point of View oŸ Knowledge 9

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4 Consciousness as DurafÏ0H - cà nà HH HH HH TT HH 11

3 The Theory of True Evolution eee 132 311333 HH TH HT HH nh TH 13

6 Ontology in Bergson and the Art of lmimmaneIice c2 cọ ngư rưưy 15

7 The Superficial and The Eundamental S€ÏŸ -.- - + + St HH ky 17

8 Duration as Concrefe UnÏYerSalL - cà nàn HH HH HH HH HH HH kệ 19

IV To Live Sub-Special Durations: A Bergsonian Philosophy Of Life - 21 'I — To live within a Society 22

2 The allure of mysticism, the striving of individuals, and the function of philosophers 23

3 The Knowledge of Tỉme Intuifion ExperÏ€nCe sa cành ke, 25

4 The paradox of the human condifion is a reflection of a philosophy oŸ Hfc 27 MwÈ*)c ` 29

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L ABSTRACT

Bergsonism represents an extreme dualism that is essentially false M Bergson accepts the essential philosophical distinction between appearance and reality, but he misinterprets this phenomenological dualism for an ontological one, leading him to propose two realms, each having its own time, identity, substance, and mode of perception He fails to see that although his explanation—which has come to be known as the issue of Similar Worlds—is sound, it is really

a dualistic phenomenology rather than a sound argument for this dualistic ontology Regarding Bergsonism, however, it is noteworthy how Buddhist his metaphysic is, and it is no accident that the central idea of M Bergson's philosophy of time is the immense cosmic optimism that befalls Buddhist metaphysics.!

II Introduction

Henri Bergson (1859-1941), a prominent French philosopher of the late 19th to early 20th century, gained significant fame during his lifetime but saw a decline in influence post-World War II However, Gilles Deleuze’'s 1966 work "Bergsonism” reignited interest in Bergson’'s ideas, particularly his concept of multiplicity, which reconciles heterogeneity and continuity This concept has garnered attention from contemporary philosophers for its revolutionary potential in reconceiving community.”

Bergson’s interdisciplinary approach, blending psychology, biology, and philosophy, foreshadowed later 20th-century critical theory He challenged static notions of truth and the idea

of consciousness as merely contemplative, instead presenting humans as active participants in a dynamic world of images Central to Bergson's philosophy is the role of memory in

consciousness, which he considers foundational but often overlooked Unlike Plato's

contemplative anamnesis or the mere accumulation of perceptual images, Bergson positions memory at the core of perception while acknowledging its unconscious dimension Overall, Bergson's ideas continue to resonate for their innovative approach to multiplicity, their interdisciplinary nature, and their reevaluation of memory's significance in shaping human

consciousness

‘Hyde, B.V.E., Henri Bergson’s Philosophy of Time ( 2021), in:

https://ssrn.com/abstract=4548365 Accessed 19 April, 2024

"Lawlor, Leonard and Valentine Moulard-Leonard, "Henri Bergson", The Stanford Encyclopedia

of Philosophy, in: https://plato.stanford.edu/entries/bergson/#ConcMult Accessed 19 April,

2024

’May-Hobbs, Moses "Henri Bergson’s Philosophy: What is the Importance of Memory?", in:

https://www.thecollector.com/henri-bergson-philosophy-of-memory/ Accessed 19 April, 2024

1 The Direct Data of Consciousness

"Time and Free Will*" by Henri Bergson delves into the philosophical exploration of time and human freedom In "Instant Data of Consciousness,” Bergson explores the most fundamental aspects of the perception of time and consciousness He argues that our perception of time is not merely a succession of discrete moments, but rather a continuous flow of duration’ that defies precise measurement Bergson emphasizes the importance of intuition® in understanding this continuous flow, suggesting that it allows us to grasp the true nature of time beyond intellectual analysis

Bergson introduces the concept of "duration", which he contrasts with the spatialized, quantifiable notion of time Duration refers to the lived experience of time, which is subjective and resistant to fragmentation’ into distinct units He suggests that our consciousness directly apprehends® duration through intuition, enabling us to perceive the fluidity and indivisibility °of

time

Furthermore, Bergson explores the relationship between consciousness and memory He contends that memory is not simply a repository!? of past experiences, but an integral part of our present consciousness Memory imbues our perception of the present with a sense of

continuity"!, allowing us to integrate past experiences into our current awareness of time Traditional ideas of time as a linear progression of distinct moments are called into question

by Bergson's investigation of the "instant data of consciousness" Rather, he offers an

““Time and Free Will": An Essay on the Immediate Data of Consciousness is Henri Bergson's doctoral thesis, first published in 1889

*Duration: The experienced flow of time, as opposed to the objective measurement of time

‘Intuition: Immediate apprehension or understanding without the need for conscious reasoning

"Fragmentation: The process of breaking something into smaller parts or segments

®Apprehends: Grasps or understands

‘Indivisibility: The quality of being unable to be divided or separated

Repository: A place where things are stored or kept

conceptualization.!

“Henri Bergson, The Project Gutenberg eBook of Time and Free Will: An Essay on the Immediate Data of Consciousness, in: https://www.gutenberg.org/files/56852/56852-h/56852-

Henri Bergson deals with the evolution of human consciousness, especially contrasting intellect with intuition and instinct Bergson argues that while intellect, characterized by analysis and rationality, is a valuable mode of understanding, it alone cannot grasp genuinely novel phenomena He suggests that intellect reduces emergent “qualities to familiar elements, missing the internal, subjective, and relational aspects of organic processes

Bergsonem contrasts intellect with intuition, which he sees as a mode of perception capable of directly apprehending the unknown and exceeding language's current grasp He emphasizes the importance of intuition in accessing genuine novelty, driven by somatic", affective’, and intuitive capacities

Henri Bergson outlined his critique of the privileging of the intellect over intuition and instinct in modern culture, noting the limitations of a purely rational and materialist worldview Bergson argues for the integration of intellect, intuition, and instinct, viewing them as indispensable ways of knowing the world and achieving a deeper understanding of life's mysteries !°

Emergent: Arising or occurring unexpectedly or spontaneously

“Somatic: Relating to the body

Affective: Relating to emotions or feelings

*Grant Maxwell, Intellect and Intuition in Henri Bergson,

https://grantmax wellphilosophy.wordpress.com/2013/06/10/intellect-and-intuition-in-henri-

Henri Bergson's philosophy of time, often referred to as "the Habits of Mind,” is a central aspect of his metaphysical !’and epistemological '*framework Bergson proposes a conception of time that diverges from the traditional, linear understanding prevalent in classical physics Instead, he introduces the notion of duration, which he describes as a qualitative, subjective experience of time According to Bergson, duration is indivisible and continuously flowing, resisting fragmentation into discrete moments

In his work, particularly in "Time and Free Will", Bergson explores how our perception of time is shaped by our habits of mind He argues that our intellect, conditioned by these habits, tends to conceive time in spatialized terms", as a series of fixed points or snapshots However, Bergson suggests that true understanding of time requires transcending these habitual modes of thought and embracing the intuitive apprehension of duration

Bergson's philosophy of time has profound implications for our understanding of human consciousness, free will, and the nature of reality By challenging conventional notions of time as

a homogeneous, linear progression, Bergson opens up new avenues for exploring the dynamic,

fluid nature of existence.”

“Metaphysical: Concerned with the fundamental nature of being and reality

8Epistemological: Concerned with the nature of knowledge, its justification, and its scope

‘8Spatialized terms: Conceived of in terms of space, with time treated as a series of points along a

line

?°Henri Bergson, The Project Gutenberg eBook of Time and Free Will: An Essay on the Immediate Data of Consciousness, in: https://www.gutenberg.org/files/56852/56852-h/56852-

Henri Bergson's theory of the image is a central aspect of his philosophy of time, particularly discussed in his work "Matter and Memory”!” In this theory, Bergson explores how our perception of the world is shaped by memory and consciousness, and how this influences our understanding of time

According to Bergson, the image is not a static representation but a dynamic phenomenon” that arises from the interaction between perception and memory He distinguishes between two types of memory: habitual memory~*, which stores past experiences in a mechanistic manner, and pure memory”, which preserves the lived experience in its entirety, including the emotional and affective aspects

The image, for Bergson, is not a mere copy of reality but a creative synthesis of past and present, shaped by our subjective experience Through the image, we access the past and integrate it into our perception of the present moment, thereby enriching our understanding of reality

Bergson's theory of the image has profound implications for our understanding of time By emphasizing the active role of memory and consciousness in shaping our perception, Bergson challenges the traditional view of time as a linear progression Instead, he suggests that time is experienced as a continuous flow, where past, present, and future are dynamically

intertwined®S.2T

*tMatter and Memory: A key work by Bergson published in 1911, where he elaborates on his theory of the image and its connection to memory and time

Dynamic phenomenon: A constantly changing or developing process

*2Habitual memory: Memory that relies on automatic or routine recall of past experiences 4Pure memory: Memory that captures the full richness of a past experience, including emotions and feelings

Creative synthesis: A combination of different elements to form something new and original

**Intertwined: Connected or woven together in a complex way

"Henri Bergson, Matter and Memory, “’Chapter 3: Of the Survival of Images Memory and

Mind”’’, in: https://brocku.ca/MeadProject/Bergson/Bergson_1911b/Bergson_1911_03.html

"The Point of View of Action Versus The Point of View of Knowledge" is a central concept

in Henri Bergson's philosophy, particularly in his exploration of time and consciousness Bergson suggests that there are two fundamental perspectives from which we can understand reality: the point of view of action and the point of view of knowledge

From the point of view of knowledge, which is often associated with intellect and rationality,

we seek to analyze and understand the world through conceptual frameworks and abstract reasoning This perspective tends to fragment reality into discrete elements and treat time as a series of fixed points or instants

In contrast, the point of view of action emphasizes direct engagement with reality through lived experience and intuitive insight”* Bergson argues that this perspective allows us to grasp the dynamic, fluid nature of time as it is actually experienced, rather than as it is conceptualized

by the intellect

According to Bergson, the point of view of action is more aligned with the true nature of time, which he conceives as a continuous flow or duration This perspective emphasizes the holistic”?, qualitative aspects of reality and emphasizes the importance of intuition and affective experience

in understanding the world

Bergson’'s distinction between the point of view of action and the point of view of knowledge has profound implications for our understanding of consciousness, free will, and the nature of reality By highlighting the limitations of purely intellectual modes of understanding, Bergson invites us to embrace a more intuitive and experiential approach to life.*°

Intuitive insight: Knowledge gained directly without the use of conscious reasoning

*°Holistic: Considering the whole of something rather than just its parts

*°Henri Bergson, Matter and Memory, chapter 4: ‘’The Delimiting and Fixing of Images Perception and Matter Soul and Body”’ in:

https://brocku.ca/MeadProject/Bergson/Bergson_1911b/Bergson_1911_04.html Accessed 21

April, 2024

In Henri Bergson's philosophy of time, "Consciousness as Memory" is a fundamental concept that explores the relationship between consciousness and memory, particularly in the context of understanding the nature of time Bergson suggests that consciousness is intimately connected to memory, and that our experience of time is shaped by our capacity to remember the past According to Bergson, memory is not simply a passive storage of past experiences, but an active and creative process that continuously shapes our perception of reality He distinguishes between two types of memory: habitual memory, which stores past experiences in a mechanical and automatic manner, and pure memory, which preserves the lived experience in its entirety, including the emotional and affective dimensions Besides, Bergson argues that consciousness is essentially a form of memory, as our sense of self and identity is constructed through our recollection “of past events and experiences He suggests that our memories of the past are not fixed and immutable, but are constantly evolving *°and being reinterpreted in light of new experiences

In Bergson's view, our perception of time is inseparable from our capacity for memory He proposes that the past is not simply something that is "behind" us, but actively informs our present experience and shapes our anticipation of the future Consciousness, therefore, is not just

a passive observer of time, but actively participates in the process of remembering and reinterpreting the past.**

*Recollection: The act of remembering something

“Evolving: Changing and developing over time

Henri Bergson, Matter and Memory, ‘’Chapter 3: Of the Survival of Images Memory and

Mind”’’, in: https://brocku.ca/MeadProject/Bergson/Bergson_1911b/Bergson_1911_03.html

Duration is another term that is essential to Bergson's philosophy The easiest way to think about length is in terms of time, its more well-known half-brother How much time is it? These days, if you ask this question, you will always receive a scientific response In this "block universe,” spacetime is like the container we travel (or believe we are going through), and time is the fourth dimension It should be noted that time has been spatialized in this concept, becoming

a "homogeneous medium,” as defined by Bergson The irony here is that time is stagnant in this perverted form Time is only another dimension; it does not flow; it exists all at once, just like space Any explanation of time that excludes any (temporal**) movement should raise red flags

for us

Bergson uses the term "duration" to distinguish "real" time from this tepid imitation The term

“duration” preserves two essential features of time: first, that it is a movement, that it flows; and second, that it is not a vanishingly “thin” sliver of temporal daylight sandwiched between the past and the future First, motion In essence, duration is an irreducible series of constituents It also indicates that, pun intended, there is never more than one element in right in front of us at once Thinking back on an event (like a bell ringing) is exactly the same as throwing each individual peal (element) down all at once and spreading them out in front of me in space—albeit

an artificial one—that is, contrasting the individual peals with one another In this picture, there

is no succession, hence there is no duration Here, "time" is only a backdrop medium that I use to organize the individual peals; it is homogenous as each "moment" in this medium is the same and cannot be distinguished from any other If they weren't, events would be actively influenced

by the background Thus, the sequence we are discussing here cannot consist of hypothetical components referred to as "instants" or "moments." Instead, the events themselves—that is, the individual bell peals—are what are "succeeding." Time is the events that follow one another rather than a construct that they pass through, a temporal ether, if you will

This leads us to the second crucial aspect of time: it cannot be boiled down to a single, fleeting component, the "instant." The idea that time is limited to the present is one that is widely held The future is only a promise, and the past is only a memory Both are illusions as neither exists outside of the mind At that point, "time" reduces to a transient moment that imprisons us This has not the slightest similarity to time as it is experienced in human lives Time is an enduring instead Yes, we live in the now, but rather than being a distinct, isolated "instant," the present is both imbued with the past and leaning toward the future This lasting is what Bergson refers to as a "mutual penetration” or "interconnexion” of components Every component, or event, "permeates?”" the others in such a way that the whole becomes a functional amalgam *of the past in the present, persistently eating into a future that is perpetually reinventing itself The

“Temporal: A metaphorical construct likening time to a medium through which events pass

*5Permeates: Indicates the pervasive influence or diffusion of one thing into another

enduring that "extends" beyond the present.*”

37Nathan Hohipuha, Towards an Understanding of Consciousness — Henri Bergson, in: https://absurdbeingblog.wordpress.com/2021/01/16/towards-an-understanding-of-consciousness- henri-bergson/ Accessed 22 April, 2024

*’?Nathan Hohipuha, Towards an Understanding of Consciousness — Henri Bergson, in: https://absurdbeingblog.wordpress.com/2021/01/16/towards-an-understanding-of-consciousness-

Henri Bergson's "Theory of True Evolution®®” stands as a cornerstone of his philosophy of time, providing profound insights into the nature of change, progress, and the unfolding of reality In Bergson's framework, true evolution represents a dynamic, creative process that defies the mechanistic and deterministic models prevalent in traditional scientific and philosophical discourse This theory encompasses a comprehensive examination of temporality, consciousness, and the fundamental forces driving the evolution of life and the cosmos

At the heart of Bergson's theory of true evolution lies the concept of duration, which he views

as the fundamental reality underlying all existence Duration, in Bergson's philosophy, denotes a continuous, qualitative flow of time characterized by novelty, spontaneity, and irreversibility Unlike the static and homogeneous conception of time prevalent in classical physics, duration embraces the dynamic and heterogeneous nature of lived experience, wherein each moment unfolds in a unique and unpredictable manner

Bergson contrasts this notion of duration with the spatialized conception of time, which he terms "homogeneous time**" Homogeneous time, rooted in the mechanistic worldview, treats time as a series of uniform, interchangeable instants devoid of qualitative distinction In contrast, duration emphasizes the qualitative richness and uniqueness of each moment, resisting any attempt to reduce time to a uniform, quantifiable entity

Central to Bergson's theory of true evolution is the concept of creative emergence*’, which he believes drives the ongoing development and diversification of life forms Bergson rejects the notion of evolution as a purely deterministic and mechanical process driven solely by external factors such as natural selection and adaptation Instead, he argues that true evolution arises from

an inherent creative impulse within life itself, manifesting as a ceaseless process of innovation and novelty

Bergson's theory of true evolution challenges the prevailing view of evolution as a linear progression from simple to complex forms Rather than viewing evolution as a ladder-like hierarchy of increasing complexity, Bergson emphasizes the importance of divergence, unpredictability, and spontaneity in the evolutionary process He suggests that true evolution unfolds along multiple pathways, branching out in unforeseen directions and giving rise to a diverse array of life forms

True Evolution: Bergson's concept of evolution as a dynamic, creative process, contrasting with

traditional deterministic views

*®Homogeneous Time: A mechanistic view of time as uniform, interchangeable instants lacking qualitative distinction

“Creative Emergence: The idea that evolution arises from an inherent creative impulse within

force behind true evolution The élan vital represents a dynamic and creative energy inherent in all living organisms, propelling them towards ever-greater levels of complexity and

consciousness Unlike the mechanistic forces of classical physics, the élan vital operates beyond the realm of deterministic causality, infusing life with a sense of purpose and direction Bergson's theory of true evolution also extends to the realm of human consciousness, wherein

he explores the evolutionary origins of intelligence, creativity, and self-awareness He argues that human consciousness represents the culmination of the evolutionary process, characterized

by its capacity for reflective self-awareness and creative innovation Bergson suggests that the emergence of human consciousness marks a significant departure from the purely instinctual modes of behavior found in lower forms of life, paving the way for new possibilities of thought

and action.”

“1Elan Vital: Bergson's concept of a vital impulse, a dynamic energy driving life towards greater complexity and consciousness

” Henri Bergson, Matter and Memory, ‘CHAPTER IV The Cinematographical Mechanism of

Thought and the Mechanistic Illusion — A Glance at the History of Systems — Real Becoming and False Evolutionism.’’, in:

https://brocku.ca/MeadProject/Bergson/Bergson_1911a/Bergson_1911_04.html Accessed 23

April, 2024

The exploration of Bergson and history delves into the potential for extracting a philosophy of history from Bergson's thought and the relevance of his concepts for understanding historical processes While there is skepticism within the Bergsonian community about the feasibility of such an endeavor, scholars argue that issues like time, free will, memory, and evolution, which Bergson extensively discussed, have implications for historical theorization Charles Péguy, influenced by Bergson, employed Bergsonian notions like duration and the cone of memory “in his essays to develop a theory of history that challenged prevailing models Similarly, Arnold Toynbee found inspiration in Bergson's philosophy for his monumental history of civilizations, highlighting the relevance of Bergsonian thought to historical understanding Despite the lack of consensus on whether Bergson explicitly formulated a philosophy of history, scholars argue that his references to history in describing his key concepts suggest otherwise The debate over Bergson's explicit philosophy of history is deemed irrelevant if one's interest lies in exploring the utility of Bergsonian philosophy for historical understanding While little has been written directly on Bergson and history since the revival of Bergson studies, there is a call to develop a Bergsonian philosophy of history on its own terms before subjecting it to criticisms from other perspectives like critical theory or historical-materialism

Bergson’s philosophy, particularly his concepts of the actual and the virtual“, offers valuable insights into the ontological nature* of history In recent years, there has been increased interest

in these concepts, especially in relation to Gilles Deleuze's “philosophy Deleuze's

characterization of the virtual as associated with becoming contrasts with history, which is often seen as part of the actual However, there is a proposition that history itself could be virtual, challenging traditional dichotomies Deleuze's understanding of the virtual as intensive and incorporeal*’, distinct from the Aristotelian conception of the possible, sets the stage for exploring its relation to history His distinction between Chronos and Aion®, derived from Stoic philosophy, highlights the dualistic nature of time, with Aion corresponding to the incorporeal nature of events, constantly eluding the present Returning to Bergson’s actual/virtual dualism, it becomes clear that Bergson used this framework to distinguish between the present actual state

“Cone of Memory: Conceptualization of memory as a cone-shaped structure, with the present at the apex and the past widening toward the base

“Actual and Virtual: Distinction between present reality (actual) and potential reality (virtual)

“Ontological Nature: Concerning the fundamental essence or reality of history

“6Gilles Deleuze: French philosopher known for his work on ontology and metaphysics, particularly the concept of the virtual

“Intensive and Incorporeal: Emphasizes the non-material and intensive aspects of existence

“Chronos and Aion: Distinction between quantitative, measurable time (Chronos) and

not appear explicitly in Bergson's earlier work, it is confirmed in "Matter and Memory” that the past is essentially virtual Bergson's understanding of the past as virtual suggests that history is not confined to the realm of actuality but plays a crucial role in determining the nature of present reality History is part of the process by which reality is produced rather than merely an effect of

it While some may argue that history and the past are distinct concepts, Bergson occasionally refers to them in tandem, suggesting compatibility between the two Bergson's emphasis on the lived experience of the past and its survival in the present further supports the idea that history is

intertwined with the virtual

Bergson's concept of duration, illustrated through the analogy of an unfolding melody, offers profound insights into the nature of history As each note in a melody emerges, it does not merely replace the previous one but forms a continuity with it, shaping the trajectory of the melody This continuity represents duration, which Bergson describes as a heterogeneous multiplicity that continuously changes in kind, allowing time to pass In Bergson's Essay on the Immediate Data of Consciousness, duration is employed to solve Zeno's paradox’, emphasizing the singular heterogeneities or continuous multiplicities of durations Bergson extends this idea

to describe the evolution of life as a single indivisible history, challenging the notion of history

as a chronological spatialization of durational movement Bergson's reference to history unfolding gradually, occupying a duration like our own, offers an alternative perspective on historical time History, in this sense, is not an isolated system but part of the continuous unfolding of duration Thinkers such as Toynbee and Péguy explore this conception of history, focusing on the singular duration of civilizations and historical events Bergson's philosophy provides a critique of historicism, rejecting both radical mechanism and radical finalism Radical mechanism views reality as subject to a casual-linear system, while radical finalism is teleological, guided by a predetermined endpoint Bergson’s alternative to these forms of historicism lies in the notion of becoming and the multiplicity of fusion, where duration plays a crucial role However, associating history with duration is contestable, especially from the perspective of Bergson's later work, "The Two Sources of Morality and Religion.” Some argue that Bergson's duration is ahistorical, detached from historical realities Yet, Bergson's earlier texts contain references to history and suggest a conception of history integral to the continual emergence of duration.”

“Zeno's Paradox: A philosophical problem involving the infinite divisibility of time and space

Craig Lundy, “Bergson, History and Ontology” in Bergson and the Artof Immanence: Painting,

Photography, Film, in: https://irep.ntu.ac.uk/id/eprint/29669/1/29669_a488_Lundy.pdf Accessed

24 April, 2024