By John Mullarkey
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Extra resources for Bergson and Philosophy
66. See Ryle 1971. 67. 109, 156, 110]. 1 A constant criticism of Bergson’s durée has been its lack of structure; that its apparent amorphous fluidity has more in common with the supposed homogeneity of space than Bergson has realised. Such a view, however, as Chapter Six will show, neglects the allimportant issue of novelty at the heart of durée that makes it a heterogeneous continuity, however paradoxical this phrase may appear. Such a differentiated temporality is full of structure. This ontological refutation salvages TFW along with all of Bergson’s other writings on time.
89). Quantification itself is a process resting upon a type of spatiality. 53. 9-17, 17-24, 24-42]. 46-50 who analyses Bergson’s explanation of the quantification of intensities in terms of ‘focal states’, that is, a type of restrictive attention. 54. 36-50]. 55. 340]. 92-93]. 56. 28-9]. Bergson's point is that it is via these spatial phenomena, the initial inertia, the following movement and the next moment of inertia, that we quantify our inner feeling of pleasure. 29ff]. 57. 17-22, 26-28], for what he says on muscular effort, muscular tension and pain.
Bergson’s position on the issue of free will and determinism is best characterised as a peculiar twist on compatibilism. In subverting the opposed theories of determinism and libertarianism, his position bypasses the assumption held in common by both alike: that free will is incompatible with determinism. Libertarians and determinists build their ideas equally on the axiom of their mutual incompatibility. Bergson, on the contrary, believes they are compatible because the characteristic that both constitutes durée and differentiates it from determinate homogeneity appears in different degrees at different moments of our conscious existence.