Henri
Bergson: a rationalist and Cartesian philosopher
Hostile to the materialistic
positivism, Henri Bergson, a French vitalist philosopher, has opertated a
return to the immediate data of consciousness.
Bergson’s
intuition:
Bergson’s influence was
considerable, especially on Sartre or Heidegger. At the end of the nineteenth
century and the first half of the twentieth century, he questioned both the
intellectualist philosophies, who claimed access to the real exercise of
intelligence and “scientists” solutions, according to which knowledge only
provides valid science.
However, how could the
intelligence grasp reality?
– It is in the mold of the
action it was cast.
– It does not refer originally
a purely speculative possibility, but an active power.
– Seen in what appears to be
the first step, it is to build artificial objects and vary in manufacturing.
– Homo Faber before Homo
sapiens, the human being has first tried to dominate nature to serve his
purposes.
Intelligence also allows it to
effectively plan and organize action.
– But when a philosopher
proposes to enter the Absolute (which is perfect in that it is exactly what he
is, which does not depend on any symbol), it does not take another route and
try to abstract methods and approaches essentially adapted to the world of
action? (Eg, analysis, operation bringing the object to elements already known,
redial …)
– The science was based on
intelligence and applied to the material processes of measurement and
calculation.
– In doing so, it builds
useful diagrams and extended into a practice, but it has not exceeded the realm
of the relative.
– It has built scientific
laws, that is to say constant relations between magnitudes that vary without
obviously penetrate the Absolute.
In what way can we hope to
attain the Absolute?
– We must repudiate not only
intelligence, but the language, which is closely linked.
– Instrument of intelligence,
language is a set of verbal signs not noticing things that their most common
and most trivial signs fixing and freezing what changes and varies.
– Linguistic signs are only
labels on things.
– The words denote kinds,
general ideas for a group of beings with common characteristics.
They can not
express the real objective psyche or profound as intelligence, they are
instruments of action.
Therefore, the view does not
have the immediacy does not take precedence over those of the concept of
discourse and discursive?
– By way of immediate
knowledge, direct, by making us sympathy coincide with what has been unique and
indescribable in a word, by intuition, we enter the deep being real.
– Intuition represents a
return to oneself and to what we are authentically return takes place without
intermediaries.
Bergson
and the inner life: life, liberty, memory
That’s life inner intuition
will first allow us to discover. And, indeed, the intuitive knowledge that we
find the term pure form are states of consciousness when our ego lets him live,
when it refrains from establishing a separation between the present and
previous states.
– Conduct fluid, pure
heterogeneity, qualitative fusion, duration represents the very fabric of our
self.
– A continuous becoming is
what reveals a metaphysical investigation based on intuition.
However, it is still
qualitative become unpredictable. For me the key, that we reveal the “immediate
data of consciousness” is freedom.
– If the superficial self, the
part of our psyche and shaped by the conventions of society, boils, often a
result of automation, our authentic inner life, our life are deep, freedom.
When are we free?
– When we go beyond the
surface crust of the linguistic sign, words, social, when our actions emanate
from our whole personality and express it.
– Freedom is experienced in
contact with our inner self, a real agreement with it.
– This is me then going back
down to the surface. Freedom is one with the burst of self.
Finally, our inner life is
memory. Here takes place the famous distinction of the two memories.
– There is a memory-usually
made Automation and motor mechanisms: when I learn a text by heart, and I
repeat, I made a number of gestures known; memory usually refers to a real-body
mechanism.
– In contrast to these
automation pure memory is that of my history: past lives within me, as memories
pure, unchangeable, independent body. Pure memory contains our past and our
spiritual essence is true.
Bergson
and the ‘élan vital’:
Intuition gives us not only
our spiritual dynamism, but also the duration of the universe and the great
breath of life.
As well as our inner
experience is made of time and qualitative changes, as it is woven by son who
grow constantly, so the reality is becoming and evolution.
But how to understand this
development?
– Bergson rejects both the doctrines
and tenets of Darwin as mechanistic teleology.
– In the first case
(mechanism), psycho-chemical explanation is supposed to suffice, but the
mechanism is blind to the pressure of living, weather, dynamism. With the
mechanism, everything is given and the momentum of life is in parentheses.
– But the finalist doctrine
(which refers to a plan and a purpose in actualizing life), is also the time to
get creative and brackets: she, too, as if everything was initially given by
advance. For a preformed explain everything.
Therefore, it is the original
idea of a momentum that is offered to us, the living species that diverged
from this momentum.
– The ‘élan vital’ means an
unpredictable creative process, a current flowing through the body it
organizes.
– Thus, the original impulse
of creation she invents forms more complex.
– To understand the essence of
this life force, think of pure duration, which is creative spontaneity.
– The momentum is also vital,
invention: he creates new instincts, bodies that did not exist, creating, with
its spontaneity, complex and unexpected forms, mere mechanical combinations can
not explain.
Thus, all analyzes led Bergson
to see life in a creative movement and an effort to go back down the slope
area.
Bergson,
morality, religion, and art:
The same dynamic perspective
illuminates the moral phenomena, religious and artistic. Is here the key word
“open”
– Is “open” all together
escaping the suffocation of a circle of rigid rules opening the momentum of
life and creation.
– Thus, in open morality, is a
spiritual work.
– While closed morality means
only a fixed set of requirements with a binding, simple products organized
society, open morality is dynamic: it expresses, not a rigid system of social
obligations, but a moral invention, an appeal related to a spiritual energy.
– Similarly, dynamic religion,
that of the great mystics, imbued with a dash of love, the soul carries well
beyond itself and beyond so much static religion, invention of mankind to
defend and protect against dissolving the idea of death and ensure its
conservation.
– dynamic religion, entering a
contact duration creative experience is immediate, the mystical soul, the
Divine and God.
Finally, as an open morality,
religion as dynamic, authentic art means a coincidence with the immediate
reality, an unveiling of reality itself, a direct vision of what is beyond
symbols practically useful.
If Bergson’s voice is not
always heard in contemporary culture and the world, however, his philosophy,
mystical inspiration, enlightened, a limpid prose, deep and spiritual dynamics
refers to a metaphysical experience complete. What, in this context, that
philosophy? Be placed in the object by an effort of intuition and coincide with
it.
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