Henri Bergson

Bergson e Freud: nascita e tramonto della religione nella critica di Benjamin Fondane

by Alice Gonzi

published in "Arkete", I, 2011

Dans ce texte, sans pouvoir approfondir la question de la précision herméneutique de l’analyse qui Benjamin Fondane... more Dans ce texte, sans pouvoir approfondir la question de la précision herméneutique de l’analyse qui Benjamin Fondane donne des livres : Les deux Sources de la morale et de la religion Bergson et L’avenir d’une illusion (Die Zukunft einer Illusion) de Freud, on tentera de suivre la façon dont Fondane, en partant de deux auteurs, considère le discours philosophique en général.
L’analyse que Fondane fait de Bergson et de Freud semble, d’un point de vue strictement technique, plongée dans son projet personnel de contester un certain type de philosophie, plutôt
qu’orientée dans le sens d’une rigueur explicative. En effet, plus qu’exposer les théories philosophiques qu’il considère, en les discutant, il les réfute pour avancer ses propres idées.
Chez Fondane, il s’agit de revendiquer le droit humain à construire un rapport avec Dieu. C’est un rapport complexe, hasardeux (comme, d’ailleurs tous les rapports authentiques), un rapport ambivalent où l’amour est toujours penché sur le gouffre de la haine, car « Dieu est ton ennemi mortel ».





The critical reflection on Henri Bergson's The Two Sources of Morality and Religion and Sigmund Freud's The Future of an Illusion by the existential thinker Benjamin Fondane, within is important work La conscience malheureuse.

Future Ruins: Time, Memory and History in the Work of Komar and Melamid

by Allison Leigh

Per una genealogia della vita nel tempo che dura: Bergson se faisant

by Alessandra Scotti

published in S&F_ #6 (www.scienzaefilosofia.it)

A short note on realism and idealism in Bergson

by Trevor Perri

Forthcoming in: Understanding Bergson, Understanding Modernism, edited by S.E. Gontarski, Paul Ardoin, and Laci Mattison. New York: Continuum, 2012.

Theatrical Cartoon Comedy: From Animated Portmanteau to the risus purus

by Suzanne Buchan

Buchan, Suzanne, "Theatrical Cartoon Comedy: From Animated Portmanteau to the risus purus," in: Horton, Andrew and Joanna E Rapf (eds) A Companion to Film Comedy, Wiley-Blackwell, 2012 (forthcoming October), ISBN: 978-1-4443-3859-1

Between Physics and Metaphysics: Spenglerian Bergsonism in Durrell’s Revolt of Aphrodite

by James Clawson

published in Mosaic: A Journal for the Interdisciplinary Study of Literature 43.4 (2010).

Recent scholarship offers convincing reasoning for reconsidering Lawrence Durrell’s understudied The Revolt of... more Recent scholarship offers convincing reasoning for reconsidering Lawrence Durrell’s understudied The Revolt of Aphrodite. Despite Durrell’s declared affinities for Oswald Spengler, this essay argues that Henri Bergson offers a clearer lens through which to read the work, thus connecting it with modernist forebears.

Emerging from the Depths: On the Intensive Creativity of Historical Events

by Craig Lundy

Journal of French and Francophone Philosophy, Vol 18, No 1 (2010)

This paper will explore the possibility of a creative philosophy of history in the work of Gilles Deleuze. It will do... more This paper will explore the possibility of a creative philosophy of history in the work of Gilles Deleuze. It will do so by focusing on Deleuze’s concepts of ‘intensity’ and ‘depth’, as discussed in his seminal work Difference and Repetition. By analysing these concepts in light of several historical thinkers whom Deleuze significantly draws upon (Bergson, Péguy and Braudel), I will show in this paper how Deleuze promotes a theory of history that is not opposed to his philosophy of becoming and creativity, but in concert with it.

“Vital Theater: Pirandello, Marinetti, and Lebensphilosophie"

by Michael Subialka

PSA: The Journal of the Pirandello Society of America, XXIII (2010); pp. 11-43.

Memory and mathesis: For a topological approach to psychology

by Steve Brown

Draft pre-publication version of Brown, S.D. (2012) Memory and mathesis: For a topological approach to psychology. Theory, Culture & Society.

The ‘mathematical imaginary’ at work in psychology is central to the contingent history of the discipline, but is also... more The ‘mathematical imaginary’ at work in psychology is central to the contingent history of the discipline, but is also responsible for considerable confusion and ambiguity around the ontological assumptions of psychological theories and models. Rather than reject the mathematical altogether, this paper argues for an alternative form of mathematical description in psychology through the use of topology. Drawing on DeLanda’s (2002) topological account of the virtual, the relationship between psychology and ontology is progressively questioned in relation to memory. Henri Bergson’s conception of duration and the pure past is juxtaposed with the topological psychology of Kurt Lewin and its notion of life space as a manifold with n-dimensions. Using a diagrammatic strategy developed by Mullarkey (2006), an actualist account of the virtual is used to hold these distinct bodies of work together. Psychological events may be given a ‘thick description’ through the identification of topological relations and invariants. The interplay between the actual entities that are afforded in experience can be seen to be virtualised as planes of irreality. A topological approach to psychology offers the opportunity of replacing the taxonomy of essences common to the discipline with a dynamic account of invariance through homeomorphism.

Multiplicidad e incomposibilidad en Deleuze. Antecedentes en Leibniz y Bergson

by Gonzalo Montenegro

"Multiplicidad e incomposibilidad en Deleuze. Antecedentes en Leibniz y Bergson", published in 'Revista CuadrantePhi' (ISSN 1657–4893), No 17 (año 9), Junio - Diciembre 2008, Pontificia Universidad Javeriana, Bogotá - Colombia.

Resumen

Como Bergson aclara, es preciso distinguir la multiplicidad numérica, propia de elementos... more Resumen

Como Bergson aclara, es preciso distinguir la multiplicidad numérica, propia de elementos homogéneos en el espacio, de la intensiva, que atañe al desenvolvimiento de la duración o temporalidad (Ensayo sobre los datos inmediatos de la conciencia). Para Deleuze, que recupera dicha distinción (Diferencia y repetición, Lógica del sentido), la intensidad constituye aquella diferencia radical que genera series de sucesión heterogéneas, cuyo desenvolvimiento determina la forma temporal. Así, una serie intensiva en la sucesión temporal compromete su propio desarrollo con el de otra diferente con la cual se halla en tensión. La duración consta, pues, de una sucesión múltiple de series compenetradas entre sí. En este punto, Deleuze retoma la noción leibniziana de incomposibilidad (El Pliegue). Ésta representa la incompatibilidad entre el mundo efectivamente creado y la infinidad de mundos posibles que la divinidad ha podido concebir. Deleuze cree, no obstante, que es preciso reconocer que la incompatibilidad entre series de acontecimientos amenaza incesantemente al mundo y no constituye sólo una disyuntiva a resolver por la divinidad al momento de crearlo. Nuestro objetivo en la ponencia apuntará, entonces, a determinar la forma en que Deleuze recupera el pensamiento de Bergson y de Leibniz para llevar adelante el tratamiento de los temas sugeridos.

Résumé

Comme Bergson clarifie, il est nécessaire de distinguer la multiplicité numérique, propre d'éléments homogènes dans l'espace, de celle qui est intensive qui représente le déroulement de la durée ou temporalité (Essai sur les données immédiates de la conscience). Pour Deleuze, qui reprendre cette distinction (Différence et répétition, Logique du sens), l'intensité constitue cette différence radicale qui produit des séries de succession hétérogènes dont le déroulement détermine la forme du temps. De cette façon, une série intensive dans la succession temporaire engage son propre développement avec celui de d'une autre différente avec lequel elle se trouve en tension. La durée est composée, donc, d'une succession multiple de séries identifiées entre eux. Ici, Deleuze reprend la notion leibnizienne d'incompossibilité (Le Pli). Celle-ci représente l'incompatibilité entre le monde effectivement créé et l'infinité de mondes possibles que la divinité a pu concevoir. Deleuze croit, cependant, qu'il est nécessaire de reconnaître que l'incompatibilité entre les séries d'événements menace incessamment au monde et ne constitue pas seulement une disjonction à résoudre par la divinité au moment de le créer. Alors, notre article tentera déterminer la manière dans laquelle Deleuze reprend la pensée de Bergson et de Leibniz pour traiter les sujets proposés.

'We Do Not Know from Where': Transcendence and Openness in Burke and Voegelin

by Steven P. Millies

Eric Voegelin and Edmund Burke both were thinkers as original as enigmatic. Each has devoted followers from varied... more Eric Voegelin and Edmund Burke both were thinkers as original as enigmatic. Each has devoted followers from varied academic backgrounds. Neither fits neatly into any category or camp.

Voegelin said that, “We all experience our own existence as not existing out of itself but as coming from somewhere, even if we do not know from where.” Transcendent intimations would gain little from believing we can account for them with certainty. The experience of transcendence requires an openness that will not measure the divine by any standard we can devise. Edmund Burke also expressed doubt at human competence in the face of “that great chain of causes, which linking one to another even to the throne of God himself, can never be unravelled [sic] by any industry of ours.” Such sentiments have tempted many readers to see Burke in sympathy with skepticism. Those efforts are complicated by Burke’s overt theism and several defenses of church establishment, which have tempted other readers to see Burke as an exponent of natural law. Instead, Burke’s appreciation of Providence and human finitude could embrace many revelatory traditions, presuming no hypostatic formulations that would exclude how transcendence manifested itself in various places and times.

These two quite different characters meet in their appreciation of a spiritual reality at work in politics and human existence. Comparing them has important limitations, their writings being quite different in purpose and context. Yet their willingness to engage religious mystery sets them apart among philosophers and political writers. To consider them together is to identify how the appreciation of mystery sets them apart, how it contributes to our understanding of political reality.

The Politics of Creation: Peter Hallward and The Philosophy of Creation

by Henry Somers-Hall

Pli: The Warwick Journal of Philosophy, Volume 18 (2007): 221-236

Dicker Futural Cocktail for Further Fluxing

by Barnaby Dicker

Deleuze and Cultural Studies (one paradigm less)

by Greg Seigworth

Henri Bergson und Maurice Merleau-Ponty: Das Bild zwischen Phänomenologie und Ontologie

by Caterina Zanfi

Neuber, Simone - Veressov, Roman (hrsg.), Das Bild als Denkfigur: Funktionen des Bildbegriffs in der Philosophiegeschichte von Platon bis Nancy, München: Wilhelm Fink Verlag, 2010, p. 285-299.

Bergson’s Challenge: Theorizing a "Non-Cinematographic" Cinema

by Jeremy Heilman

MA Thesis

‘Rebuilding from the wreck’; thinking patterns and the Arcologies of Paolo Soleri

by Paul Cureton

Draft only.

Paolo Soleri’s (1919 -) Arcologies (1)– the miniaturization of the city or the physical complex miniaturization of the... more Paolo Soleri’s (1919 -) Arcologies (1)– the miniaturization of the city or the physical complex miniaturization of the environment are containers for creativity at the juncture between man-made and the natural (Soleri 1969, 1971). In the wake of conspicuous consumption, technological rage – or the realisation of whatever is feasible (an unnecessary artificial imperative) (Soleri 1981), Soleri asks what is desirable - A city in which functions as a mode of attaining humanities potential (Soleri 2001). The contemporary city must be analysed in what it s is been made into, and how that relates to the older idea of a city, (civis) as a civilisation, the Arcologies (going through various series revisions) ‘rebuild from the wreck’ of the present condition and present a time. Soleri’s drawings and diagramming extend such vision and challenge such representative ideas, of a pure imaginative activity, essentially part of an overt pragmatism; they make visual his philosophy of creativity post- Nietzsche, Bergson and Chardin - “creativity maybe the occurrence of something as yet nonexistent” (Lima 2000, p.66).
A grounded architectural vision, the paper considers the role of landscape architecture (Waldheim 2006, Mostafavi 2010) and new urbanism (Katz 1993, Duany, Speck, Lyndon 2009) in its contemporary philosophical position and its relationship to Soleri’s ideas of miniaturization in neo-ecological urban centres, and its resistance of and position against consumptive spatial patternings of landscape and mono-culturalism (Soleri 2002, 2003).

(1) “City made in the image of man, and therefore three-dimensional, complex, and miniaturised.” (Lima 2000, p.65)

Space, Territory, Rhythm

by Andrew Kingston

Originally written as a seminar paper for a class entitled "Right to be Political in Motion", taught by Mark Franke, at the Theory Centre at UWO (2011). I'm considering revising it for publication if I can find a journal that wants it.

Henri Bergson’da Zekâ-Sezgi İkilemi

by Rauf Karslı

zeka-sezgi, ‘süre, élan vital, bellek, içgüdü,

Bu metnin amacı Henri Bergson’un zekâ-sezgi ikilemini ve buradan kaynaklanan bilgi kuramını açıklamaya çalışmaktır. Bu... more Bu metnin amacı Henri Bergson’un zekâ-sezgi ikilemini ve buradan kaynaklanan bilgi kuramını açıklamaya çalışmaktır. Bu amaç dâhilinde öncelikle ‘‘süre’’ , ‘‘élan vital’’, ‘‘bellek’’, ‘‘içgüdü’’ gibi kavramların düşünürün verdiği anlamlar ve bilgi kuramındaki yeri dâhilinde özetlenmiştir. Son bölümde ise zekâ-sezgi ikilemi ve bu ikileme göre rasyonel bilginin yeri ve Bergson’un kurucusu olduğu sezgiciliğin temel görüşü olan: ‘‘gerçek bilginin kaynağı sezgidir’’ görüşü izah edilmeye çalışılmıştır. Sonuç bölümünde ise kurama getirilen olumlu ve olumsuz eleştirilere de kısaca yer verilerek konu sonuçlandırılmaya çalışılmıştır.

להבין כל בדל משמועת רבו

by Chaim Neria

In Hebrew, following some notes from my Grandfather Ztal, into the world of Rav Kook and his attitudes toward Spinoza and Bergson