Bergsons Philosophie

Henri-Louis Bergson was a French scholar and philosopher who would eventually come to be recognized as one of the most influential thinkers of the twentieth century. This volume served as one of the first overviews of Bergson's work to be published. Geared toward a wider audience of general readers, it serves as a concise and comprehensive introduction to Bergson's philosophy, which emphasized the importance of intuition over scientific rationality.

Henri-Louis Bergson was a French scholar and philosopher who would eventually come to be recognized as one of the most influential thinkers of the twentieth century. This volume served as one of the first overviews of Bergson's work to be published. Geared toward a wider audience of general readers, it serves as a concise and comprehensive introduction to Bergson's philosophy, which emphasized the importance of intuition over scientific rationality.

This incisive critique of the thought of Henri Bergson is Jacques Maritain's first book. In it he shows himself already to have an authoritative grasp of the thought of St. Thomas Aquinas and an uncanny ability to show its relevance to alternative systems such as that of Bergson. It would be difficult to overestimate the role that Bergson played in helping French philosophy extricate itself from the deadening materialism which had dominated the Sorbonne. It was that materialism that brought Jacques and Raissa Maritain to the brink of suicide. They drew back for two major reasons. First was the lectures of Henri Bergson in the College de France. Here was an alternative to the thought that had made them suicidal. The second great reason was Leon Bloy and their subsequent conversion to Catholicism.It was not long before their Catholicism turned them to the thought of Thomas Aquinas. When Maritain compared Bergson and Thomas, he was immediately struck by the weaknesses of the former. This book is a relentless criticism of the philosophy of the man whose lectures had meant so much to Maritain. It is a young man's book and twenty-five years later Maritain, while not retracting his criticisms, regretted their triumphal tone. Bergson himself came into the Church on his deathbed. Knowledge of this doubtless caused Maritain to recognize a harmony beyond criticisms of this book. Bergsonian Philosophy and Thomism presents us with a philosopher who mastered his craft, a Thomist who acquired the mind of Thomas himself, and a critic of rare perception and refinement.

DigiCat Publishing presents to you this special edition of "Bergson and His Philosophy" by John Alexander Gunn. DigiCat Publishing considers every written word to be a legacy of humankind. Every DigiCat book has been carefully reproduced for republishing in a new modern format. The books are available in print, as well as ebooks. DigiCat hopes you will treat this work with the acknowledgment and passion it deserves as a classic of world literature.

This book proposes a new reading of Bergsonism based on the admission that time, conceived as duration, stretches instead of passes. This swelling time is full and so excludes the negative. Yet, swelling requires some resistance, but such that it is more of a stimulant than a contrariety. The notion of élan vital fulfills this requirement: it states the immanence of life to matter, thereby deriving the swelling from an internal effort and allowing its conceptualization as self-overcoming. With self-overcoming as the inner dynamics of reality, Bergson dismisses all forms of dualism and reductionist monism because both the absence of negativity and the swelling nature of time posit a creative process yielding a qualitatively diverse world. This graded oneness is how the lower level activates intensification by turning into limitation, making possible higher levels of achievement, in particular through the union of mind and body and the integration of openness and closed sociability.

This book argues for an actualist and presentist reading of Bergson's philosophy of time. Instead of the past or future, what matters is the self-realization of diverse durations. Through both philosophical and interdisciplinary means, Adam Lovasz actualizes Bergson's work and brings it into dialogue with contemporary scientific debates.

The work of Henri Bergson, the foremost French philosopher of the early twentieth century, is not usually explored for its political dimensions. Indeed, Bergson is best known for his writings on time, evolution, and creativity. This book concentrates instead on his political philosophy—and especially on his late masterpiece, The Two Sources of Morality and Religion—from which Alexandre Lefebvre develops an original approach to human rights. We tend to think of human rights as the urgent international project of protecting all people everywhere from harm. Bergson shows us that human rights can also serve as a medium of personal transformation and self-care. For Bergson, the main purpose of human rights is to initiate all human beings into love. Forging connections between human rights scholarship and philosophy as self-care, Lefebvre uses human rights to channel the whole of Bergson's philosophy.

Bergson was born in 1859, the year Darwin published the Origin of the Species. He could not have imagined the philosophical impact of evolutionary theory, which is now so great that Bergson’s philosophy, which emphasizes “creative evolution,” is experiencing a significant revival. The basic principles that Bergson articulates, especially his way of thinking about reality as a dynamic process and his view of human beings as creative and evolving, should be helpful to anyone who seeks to go beyond simply dealing with the practical demands of daily life and consider the nature of things. Of special importance is Bergson’s claim that it is both possible and necessary to know from the inside rather than confining our attention to external perspectives and points of view. Intuition is able to get beyond what is relative and place us inside reality. In An Introduction to Metaphysics, Bergson traces the demise of metaphysics to the failure of both scientific materialism and dogmatism and to the immense success of a kind of pragmatism that promised liberation from the fruitless battles among various schools of philosophy. He also rejects relativism and criticizes the vacuum that is created when philosophers refuse to inquire about the nature of reality.