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Table of contents
- Duration (philosophy)
- Henri Bergson, celebrity
- Aeon for Friends
- 3 editions of this work
- Henri Bergson - Wikisource, the free online library
From the Excelsior newspaper. Emily Herring. Brought to you by Curio , an Aeon partner. Edited by Nigel Warburton.
Duration (philosophy)
In the early decades of the 20th century, the French philosopher Henri Bergson was an international celebrity. His fame had skyrocketed with the publication of his fourth book, Creative Evolution A philosophical interpretation of biological evolution, it rapidly became a worldwide bestseller. Bergson attracted a bigger audience than his lecture theatre could contain. On average, people would attempt to squeeze into a room designed for Abroad too, Bergson drew huge crowds. Two years later, a visit to New York caused the first ever traffic jam on Broadway.
Time as treated in mathematics and physics — represented as a succession of discrete and identical units minutes on a clock, points on a line — did not endure , said Bergson. It was merely a juxtaposition of ever-renewed presents. Bergson subverted the dominant view in Western thought that held that the immutable — think Platonic forms — was more real than the changeable understood as corruptible. He developed these ideas in his lectures, alongside erudite accounts of the history of philosophical thought. These lectures were open to the public, and Bergson attracted hundreds of native and foreign philosophy students, fashionable writers and wealthy Parisian socialites.
Comments about perfumed, fainting, fashionable, chattering women thus became a common comical trope, adding to the frenzy and mystique surrounding Bergsonmania. Journalists frequently contrasted, for dramatic or comedic effect, the perceived frivolity and sentimentality of female Bergsonians with the solemnity of a philosophy lecture.
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In October , The New Age sent a writer to attend one of four highly anticipated lectures that Bergson delivered at the University of London that month. Crowds of hundreds had rushed to obtain much-coveted tickets. In , Bergson was preparing to leave on an eagerly anticipated tour of the United States that would take place the following year. Surely, their decision would be based on the convenience of the time slot of the lectures rather than on their content.
Such ideas were embedded within a long tradition of French satire at the expense of learned women.
Henri Bergson, celebrity
T he presence of women in a traditionally exclusively masculine space was regarded at best as a source of ridicule, at worst as a nuisance for instance, some worried that, by their mere presence, the Bergsoniennes were robbing male philosophy students of their rightfully earned seats. Others took this phenomenon to be the sign of something more serious. Indeed, traits traditionally associated with femininity, such as irrationality and sentimentality, clashed with the traditionally masculine qualities deemed necessary to be a good philosopher.
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Open Preview See a Problem? Details if other :. Thanks for telling us about the problem. Return to Book Page. Nancy Margaret Paul. About the Book Books on Philosophy consider the ideas of philosophers through the ages about fundamentals of human values and existence, and how they play out in the activities and behaviors of human beings. Titles include: A brief history of Greek philosophy, A Primer of Philosophy, An Essay in Practical Philosophy; Relations of Wisdom and Purpose, A study of Kant's About the Book Books on Philosophy consider the ideas of philosophers through the ages about fundamentals of human values and existence, and how they play out in the activities and behaviors of human beings.
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3 editions of this work
Written in , Sur le pragmatisme de William James. What would be missed in such accounts would be the active character of our experiencing and thus the open-ended nature of our practices of truth. Bergson writes. Bergson, with James, would in fact be resisting those philosophies which, by pretending to keep thinking pure from life, alienate our expressive possibilities and discipline our most genuine encounters with the world after the needs and dictates of a reason depicted as having no regard for the very pluralistic character of reality The will of which James, according to Bergson, speaks is not the purely instrumental will of the human being above reality, but rather it is the energetic will of the human being within reality; it is a will that augments the boundaries of reality by engaging with its wide-ranging contours and not a will that forces its limits by imposing its own alien dictates over it.
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According to this view the truths that religious and mystical experiences convey to those who entertain them are no less grounded than the truths about physical bodies and their laws of gravitation that scientists ascertain through their experiments. As Bergson writes. Madelrieux, in turn, reads in this move the seeds of the marriage of pragmatism truth with pluralism reality-experience.
In fact, following such a reconstruction, according to Bergson the conclusions about the pluralistic character of experience and reality at which James would arrive are nothing but a corollary of his pragmatic conception of truth, that in its turn cannot be understood independently from such conclusions.
Henri Bergson - Wikisource, the free online library
According to such third axe, whose pith is explored by James in his Principles of Psychology , being our mental constitution built as to form a stream of consciousness in which we subjects of experience are connected in a dynamic and practical way with its very objects, the truths which we predicate would be a function of our very attitude to reality.
This anti-spectatorial picture of the mind would represents the backup for the pragmatist picture of truth animating Pragmatism , and reflects the two kinds of truths that Bergson reads in the text: respectively, artificial and spiritual truths Both kinds of truths are grounded in reality, but while the former express our coping with reality with the purpose of achieving some artificial goals, the latter convey our penetration of reality with the purpose of achieving some goals that would exalt its inner and most intimate aspects.
It would be the presence of this latter practical introspection to secure the second type of truths, and thus rescue pragmatism from the charges of brute positivism. As Bergson writes, for James truth is an invention , since the kind of agreement with reality it conveys is a practical one in which truths denote future-oriented leadings into reality that are worth while taking. According to James we in fact invent truths in order to engage with reality and thus, being so, such truths should necessarily be rooted in reality.
The active character of our stance toward reality governing our practices of truth causes all our encounters with the world being practical and inventive, and its various articulations mark no metaphysical, but only practical, possibilities within experience. Philosophy has a natural tendency to have truth look backward: for James it looks ahead. This lesson, a variant of which was championed by Aristotle — or at least by some of his twentieth century readers —, should be handled with care, at risk of charging James with more than he himself envisioned for it and thus turning pragmatism into yet another metaphysical option that instead he was so keen to resist.
Bergson, because of exigencies internal to his own philosophical system, turned James into a religious mystic by reading a metaphysical dichotomy where in his writings there was only a pragmatic distinction. However, we might read the investigations of those mental states other than ordinary as simply unusual stances one might take on experience so to envision disregarded and distinctive possibilities of action, where for ordinary ones James would have classified those states of mind generating experiences that would raise no question about their justification of evidences like those science uses to offer us.
For James in fact spiritual energies or mystical experiences are valuable to postulate not because they allow us securing a more authentic contact with reality, but rather because they disclose and make us available genuine practical possibilities. That being so, their pragmatic value is of no categorical difference than those of what we usually call ordinary ones, and it can always be the case that what was considered at one stage a spiritual and exceptional truth might suddenly enter the vocabulary of the ordinary — and maybe even of the sciences —, or the other way around as the history of ideas suggests.
James is neither arguing for the existence of two or more realities and hence of a some dichotomy ies within experience, nor trying to order them axiologically; rather, he is voicing a felt discomfort about the philosophical shrinkage of some provinces of experience at the expense of others.
However, by opening the world indefinitely, and characterizing truth as standing for the various dynamic stances we might take toward reality, James was resisting precisely the temptation to advance any closed list of truths to which human beings ought to respond at pains of being lacking subjects of experience.
A pragmatist progress would rather encourage us to explore ourselves those possibilities of experiencing that would fit at best our practical necessities without sublimating them into any higher region of being, thus violating the pragmatic maxim itself according to which the difference that makes a difference, instead of being univocal and theoretical, is always perspectival to, and practical for, those who are sensitive to it.
Such a theme, pervasive as it is in both James and Bergson, finds an interesting articulation in their fashioning a philosophical friendship lasting eight years and a number of intense encounters, both live and written. Although I can merely point toward it, since its exhaustive examination would take as much space as the one already employed to sketch the one line actually chosen to pursue, such a path represents a very promising one due to the richness of its possible articulations.