Process and Personality in Bergson’s Thought
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He shows that quantitative differences are applicable only to magnitudes, that is, in the last resort, to space, and that intensity in itself is purely qualitative. Passing then from the consideration of separate conscious states to their multiplicity, he finds that there are two forms of multiplicity quantitative or discrete multiplicity involves the intuition of space, but the multiplicity of conscious states is wholly qualitative.
This unfolding multiplicity constitutes duration, which is a succession without distinction, an interpenetration of elements so heterogeneous that former states can never recur. The idea of a homogeneous and measurable time is shown to be an artificial concept, formed by the intrusion of the idea of space into the realm of pure duration.
Indeed, the whole of Professor Bergson's philosophy centres round his conception of real concrete duration and the specific feeling of duration which our consciousness has when it does away with convention and habit and gets back to its natural attitude.
At the root of most errors in philosophy he finds a confusion between this concrete duration and the abstract time which mathematics, physics, and even language and common sense, substitute for it. Applying these results to the problem of free will, he shows that the difficulties arise.
Essai sur les données immédiates de la conscience by Henri Bergson, Paperback | Barnes & Noble®
From the point of view of the living, developing self these difficulties are shown to be illusory, and freedom, though not definable in abstract or conceptual terms, is declared to be one of the clearest facts established by observation. The original published version of this document is in the public domain. The Mead Project exercises no copyrights over the original text.
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Related Documents George Herbert Mead. This will account x for the fact that editions are sometimes referred to which have appeared subsequently to Instead of attempting a solution in the intellectualist sense, Professor Bergson calls upon his readers to put these broken fragments of reality behind them, to immerse themselves in the living stream of things and to xi find their difficulties swept away in its resistless flow.
Applying these results to the problem of free will, he shows that the difficulties arise xii from taking up one's stand after the act has been performed, and applying the conceptual method to it.