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Henri Bergson

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  1. Gregory Dale Adamson (1999). Henri Bergson: Evolution, Time and Philosophy. World Futures 54 (2):135-162.
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  2. Joseph Agassi, / On the Open Grave of Hillel Kook (Peter Bergson).
    Even of that, I cannot elaborate. He joined the Irgun National Military Organization as a youth, joined its headquarters as a teenager, and went abroad on a mission at the age of 22, from which he returned a decade later, after his chief political activity was over. I cannot describe all that now. I will sum it up briefly. His life work had two great achievements and two heartbreaking failures. The struggle to rescue the Jews of Europe during the Holocaust (...)
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  3. Lewis Ellsworth Akeley (1915). Bergson and Science. Philosophical Review 24 (3):270-287.
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  4. Alia Al-Saji (2009). A Phenomenology of Critical-Ethical Vision: Merleau-Ponty, Bergson, and the Question of Seeing Differently. Chiasmi International 11:375-398.
    Drawing on Merleau-Ponty’s “Eye and Mind” and Bergson’s Matière et mémoire and “La perception du changement,” I ask what resources are available in vision for interrupting objectifying habits of seeing. While both Bergson and Merleau-Ponty locate the possibility of seeing differently in the figure of the painter, I develop by means of their texts, and in dialogue with Iris Marion Young’s work, a more general phenomenology of hesitation that grounds what I am calling “critical-ethical vision.” Hesitation, I argue, stems from (...)
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  5. Alia Al-Saji (2007). The Temporality of Life: Merleau-Ponty, Bergson, and the Immemorial Past. Southern Journal of Philosophy 45 (2):177-206.
    Borrowing conceptual tools from Bergson, this essay asks after the shift in the temporality of life from Merleau-Ponty’s Phénoménologie de la perception to his later works. Although the Phénoménologie conceives life in terms of the field of presence of bodily action, later texts point to a life of invisible and immemorial dimensionality. By reconsidering Bergson, but also thereby revising his reading of Husserl, Merleau-Ponty develops a non-serial theory of time in the later works, one that acknowledges the verticality and irreducibility (...)
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  6. Alia Al-Saji (2007). The Temporality of Life: Merleau-Ponty, Bergson, and the Immemorial Past. Southern Journal of Philosophy 45 (2):177-206.
    Borrowing conceptual tools from Bergson, this essay asks after the shift in the temporality of life from Merleau-Ponty’s Phénoménologie de la perception to his later works. Although the Phénoménologie conceives life in terms of the field of presence of bodily action, later texts point to a life of invisible and immemorial dimensionality. By reconsidering Bergson, but also thereby revising his reading of Husserl, Merleau-Ponty develops a nonserial theory of time in the later works, one that acknowledges the verticality and irreducibility (...)
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  7. Alia Al-Saji (2004). The Memory of Another Past: Bergson, Deleuze and a New Theory of Time. Continental Philosophy Review 37 (2).
    Through the philosophies of Bergson and Deleuze, my paper explores a different theory of time. I reconstitute Deleuze’s paradoxes of the past in Difference and Repetition and Bergsonism to reveal a theory of time in which the relation between past and present is one of coexistence rather than succession. The theory of memory implied here is a non-representational one. To elaborate this theory, I ask: what is the role of the “virtual image” in Bergson’s Matter and Memory? Far from representing (...)
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  8. Alia Al-Saji (2001). Merleau-Ponty and Bergson: Bodies of Expression and Temporalities in the Flesh. Philosophy Today 45 (5):110-123.
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  9. Yanming An (1997). Liang Shuming and Henri Bergson on Intuition: Cultural Context and the Evolution of Terms. Philosophy East and West 47 (3):337-362.
    Liang Shuming once applied the concept of intuition to characterize Chinese culture as a whole. Later, he not only replaced the theoretical position of intuition with the concept of reason, but discarded the term for intuition itself. This essay will answer three questions related to this academic riddle. (1) What does intuition mean to both Bergson and Liang? (2) What does the Chinese cultural heritage contribute to the formation of Liang's intuition? (3) What is the relationship between Liang's intuition and (...)
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  10. Keith Ansell-Pearson (2002). Philosophy and the Adventure of the Virtual: Bergson and the Time of Life. Routledge.
    Informed by the philosophy of the virtual, Keith Ansell Pearson offers up one of the most lucid and original works on the central philosophical questions. He asks that if our basic concepts on what it means to be human are wrong then, what is this to mean for our ideas of time, being, consciousness? A critical examination ensues, one informed by a multitude of responses to a large number of philosophers. Under discussion is the mathematical limits as found in Russell, (...)
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  11. A. C. Armstrong (1914). Bergson, Berkeley, and Philosophical Intuition. Philosophical Review 23 (4):430-438.
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  12. Randall Auxier (1999). A Dialogue on Bergson. Process Studies 28 (3/4).
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  13. D. Balsillie (1911). Prof. Bergson on Time and Free Will. Mind 20 (79):357-378.
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  14. G. William Barnard (2011). Living Consciousness: The Metaphysical Vision of Henri Bergson. State University of New York Press.
    Explores the thought of Henri Bergson, highlighting his compelling theories on the nature of consciousness and its relationship to the physical world.
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  15. Nann Clark Barr (1913). The Dualism of Bergson. Philosophical Review 22 (6):639-652.
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  16. Alain Beaulieu (2000). Introduction à Matière Et Mémoire de Bergson Frédéric Worms Suivie d'Une Brève Introduction aux Autres Livres de Bergson Collection «Les Grands Livres de la Philosophie» Paris, Presses Universitaires de France, 1997, 330 P. Dialogue 39 (03):631-.
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  17. H. Bergson (1910). A Propos d'Un Article de Mr. Walter B. Pitkin Intitulé: ``James and Bergson''. Journal of Philosophy, Psychology and Scientific Methods 7 (14):385-388.
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  18. Henri Bergson (1991/2004). Matter and Memory. MIT Press.
    A monumental work by an important modern philosopher, Matter and Memory (1896) represents one of the great inquiries into perception and memory, movement and time, matter and mind. Nobel Prize-winner Henri Bergson surveys these independent but related spheres, exploring the connection of mind and body to individual freedom of choice. Bergson’s efforts to reconcile the facts of biology to a theory of consciousness offered a challenge to the mechanistic view of nature, and his original and innovative views exercised a profound (...)
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  19. Henri Bergson (1944/2007). Creative Evolution. New York, the Modern Library.
    Henri Bergson (1859-1941) is one of the truly great philosophers of the modernist period, and there is currently a major renaissance of interest in his unduly neglected texts and ideas amongst philosophers, literary theorists, and social theorists. Creative Evolution (1907) is the text that made Bergson world-famous in his own lifetime; in it Bergson responds to the challenge presented to our habits of thought by modern evolutionary theory, and attempts to show that the theory of knowledge must have its basis (...)
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  20. Henri Bergson (1913/2001). Time and Free Will: An Essay on the Immediate Data of Consciousness. Dover Publications.
    Bergson argues for free will by showing that the arguments against it come from a confusion of different conceptions of time. As opposed to physicists' idea of measurable time, in human experience life is perceived as a continuous and unmeasurable flow rather than as a succession of marked-off states of consciousness--something that can be measured not quantitatively, but only qualitatively. His conclusion is that free will is an observable fact.
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  21. Rudolf Bernet (2005). A Present Folded Back on the Past (Bergson). Research in Phenomenology 35 (1):55-76.
    In Matter and Memory, Bergson examines the relationship between perception and memory, the status of consciousness in its relation to the brain, and more generally, a possible conjunction of matter and mind. Our reading focuses in particular on his understanding of the evanescent presence of the present and of its debt vis-à-vis the "unconscious" consciousness of a "virtual" past. We wish to show that the Bergsonian version of a critique of "the metaphysics of presence" is, for all that, an offshoot (...)
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  22. Martha Blassnigg (2010). Revisiting Marey's Applications of Scientific Moving Image Technologies in the Context of Bergson's Philosophy: Audio-Visual Mediation and the Experience of Time. Medicine Studies 2 (3):175-184.
    This paper revisits some early applications of audio-visual imaging technologies used in physiology in a dialogue with reflections on Henri Bergson’s philosophy. It focuses on the aspects of time and memory in relation to spatial representations of movement measurements and critically discusses them from the perspective of the observing participant and the public exhibitions of scientific films. Departing from an audio-visual example, this paper is informed by a thick description of the philosophical implications and contemporary discourses surrounding the scientific inventions, (...)
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  23. Giovanna Borradori (2011). Cities in Flux: Bergson, Gaudí, Loos. The European Legacy 16 (7):919 - 936.
    Philosophical theories that take analysis as their methodological centerpiece compare objects and events by setting them in individual relations to one another. For Bergson, this privileging of discontinuity, which requires picking the processes of change apart, is driven by the adaptive needs of our species but does not probe into the essence of reality. For him, the ontological point of departure is not a series of discrete states or events, but rather the temporal continuity in which they flow: a qualitative (...)
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  24. Giovanna Borradori (2001). The Temporalization of Difference: Reflections on Deleuze's Interpretation of Bergson. Continental Philosophy Review 34 (1):1-20.
    This paper provides an in-depth analysis of Deleuze's interpretation of Bergson, based on his largely ignored 1956 essay, Mergson's Conception of Difference. In this essay, Deleuze first attacks the Hegelian tradition for misunderstanding the notion of difference by reducing it to negation and then uses Bergson's concept of duration – a flow of purely qualitative mental states – to formulate a notion of difference utterly internal to itself, that is, irreducible to negation. The paper argues that this temporalization of difference (...)
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  25. B. Bosanquet (1910). The Prediction of Human Conduct: A Study in Bergson. International Journal of Ethics 21 (1):1-15.
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  26. Jos F. Busch (1939). Het Gouden Jaar Van Bergson. Synthese 4 (1):42 - 51.
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  27. Mary Whiton Calkins (1912). Henri Bergson: Personalist. Philosophical Review 21 (6):666-675.
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  28. H. Wildon Care (1920). What Does Bergson Mean by Pure Perception? Mind 29 (1):123-123.
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  29. H. Wildon Carr (1920). What Does Bergson Mean by Pure Perception? Mind 29 (113):123.
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  30. H. Wildon Carr (1918). What Does Bergson Mean by Pure Perception? Mind 27 (108):472-474.
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  31. Pierre Cassou-Noguès (2005). The Unity of Events: Whitehead and Two Critics, Russell and Bergson. Southern Journal of Philosophy 43 (4):545-559.
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  32. Jacques Chevalier (1928/1969). Henri Bergson. New York, Ams Press.
    Hence arose the demand to which this book is a. response. 1 I shall, therefore, endeavor to do as I have been asked, and preserve in the written word the ...
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  33. Melissa Clarke (2002). The Space-Time Image: The Case of Bergson, Deleuze, And. Journal of Speculative Philosophy 16 (3).
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  34. Melissa Clarke (2002). The Space-Time Image: The Case of Bergson, Deleuze, and Memento. Journal of Speculative Philosophy 16 (3):167 - 181.
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  35. Karin Costelloe (1913). Book Review:A New Philosophy: Henri Bergson. Edouard Le Roy, Vincent Brown. Ethics 24 (1):102-.
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  36. G. Watts Cunningham (1951). Book Review:Great Visions of Philosophy: Varieties of Speculative Thought in the West From the Greeks to Bergson. Wm. Pepperell Montague. Ethics 61 (2):157-.
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  37. G. N. Dolson (1911). The Philosophy of Henri Bergson, II. Philosophical Review 20 (1):46-58.
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  38. G. N. Dolson (1910). The Philosophy of Henri Bergson, I. Philosophical Review 19 (6):579-596.
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  39. Robin Durie (2010). Wandering Among Shadows: The Discordance of Time in Levinas and Bergson. Southern Journal of Philosophy 48 (4):371-392.
    One of the earliest examples of articulating the “discordance of time”—a theme that serves as a guiding thread woven throughout much of the re-engagement with time that is characteristic of continental philosophy—can be found in a series of essays written by Levinas in the aftermath of World War II. I show how these essays derive from a set of key texts by Bergson and how Bergson already anticipated the distinctive ways of conceptualizing the movement of time that are advanced by (...)
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  40. Dorothy M. Emmet (1937). Book Review:Bradley and Bergson: A Comparative Study. Ram MurtiLoomba. Ethics 48 (1):130-.
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  41. Dorothy M. Emmet (1935). Studies in the Philosophy of Creation. With Especial Reference to Bergson and Whitehead. By Newton P. Stallknecht . (Princeton: University Press; London: Humphrey Milford. 1934. Pp. Xiii + 170. Price 9s.). Philosophy 10 (40):495-.
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  42. Jacques Étienne (1989). Bergson Et l'Idée de Causalité. Revue Philosophique De Louvain 87 (4):589-611.
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  43. Edward Douglas Fawcett (1912). Matter and Memory. Mind 21 (82):201-232.
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  44. Elena Fell (2009). Beyond Bergson: The Ontology of Togetherness. Empedocles 1 (1):9-25.
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  45. Russell Ford (2004). Immanence and Method Bergson's Early Reading of Spinoza. Southern Journal of Philosophy 42 (2):171-192.
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  46. A. Campbell Garnett (1933). Book Review:Les Deux Sources de la Morale Et de la Religion. Henri Bergson. Ethics 43 (2):232-.
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  47. A. Boyce Gibson (1933). New Light on Fundamental Problems, Including the Nature and Function of Art: Being a Critical and Constructive Study of the Problems of Philosophy From the New Point of View of Henri Bergson. By T. V. Seshagiri Row, M.A., Ph.D. (University of Madras. 1932. Pp. Xv + 273. Price 12s. 6d.). Philosophy 8 (32):504-.
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  48. James Gilbert-Walsh (2010). Revisiting the Concept of Time: Archaic Perplexity in Bergson and Heidegger. Human Studies 33 (2):173-190.
    Though the claims they make about temporality are markedly different, Henri Bergson and Martin Heidegger agree that time is a philosophically foundational phenomenon; indeed, they agree that time is, in certain respects, the basis for all discursively representable beings. This paper focuses not so much on their theories of temporality (i.e., their respective answers to the question what is time? and their justifications for these answers) but rather on the challenges involved in talking about this phenomenon at all. Both thinkers (...)
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  49. Laurent Giroux (1973). Matière Et Mémoire de Henri Bergson. Dialogue 12 (04):670-675.
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  50. Laurent Giroux (1971). Bergson Et la Conception du Temps Chez Platon Et Aristote. Dialogue 10 (03):479-503.
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  51. J. Alexander Gunn (1925). Great Thinkers II—Henri Bergson. Australasian Journal of Philosophy 3 (4):277 – 286.
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  52. John Alexander Gunn, Bergson and His Philosophy.
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  53. P. A. Y. Gunter (1966). Whitehead, Bergson, Freud: Suggestions Toward a Theory of Laughter. Southern Journal of Philosophy 4 (2):55-60.
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  54. Pete A. Y. Gunter (2006). Philosophy and the Adventure of the Virtual: Bergson and the Time of Life, by Keith Ansell Pearson. Philosophia 34 (2):223-229.
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  55. Pete A. Y. Gunter (2004). New Bergsons. Continental Philosophy Review 37 (2).
    John Mullarkey. Bergson and Philosophy (Edinburgh: Edinburgh University Press, 1999), 206 pp. ISBN 0 7486 0957 1 (paperback), US$20; Keith Ansell Pearson, Philosophy and the Adventure of the Virtual : Bergson and the Time of Life (London: Routledge, 2002), 246 pp. ISBN 0 415 23727 0 (cloth), US$90, 0 415 23728 9 (paperback), US$27.95; Leonard Lawlor, The Challenge of Bergson: Phenomenology, Ontology, Ethics (New York: Continuum, 2003), 153 pp. ISBN 0 8264 6802 0 (cloth), US$73.50, 0 8264 6803 9 (paperback), (...)
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  56. Pete A. Y. Gunter (1995). Bergson's Philosophy of Education. Educational Theory 45 (3):379-394.
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  57. Pete A. Y. Gunter (1978). Bergson's Philosophical Method and its Applications to the Sciences. Southern Journal of Philosophy 16 (3):167-181.
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  58. J. Harward (1919). What Does Bergson Mean by Pure Perception? Mind 28 (112):463-470.
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  59. J. Harward (1918). What Does Bergson Mean by Pure Perception? Mind 27 (106):203-207.
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  60. Ronald W. Hepburn (1959). Bergson on Morality. By Frederick C. Copleston S.J., The Dawes Hicks Lecture on Philosophy, British Academy 1955. (From the Proceedings of the British Academy, Vol. XLI. London: Oxford University Press. Price 3s. 6d.). Philosophy 34 (131):372-.
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  61. Rebecca Hill (2008). Phallocentrism in Bergson: Life and Matter. Deleuze Studies 2 (Suppl):123-136.
    Henri Bergson's philosophy presents the relationship between life and matter in both dualistic and monistic terms. Life is duration, a rhythm of incalculable novelty that approaches pure creative activity. In stark contrast, matter is identified with the determinism of homogeneous space. After Time and Free Will, Bergson concedes some share of duration to matter. In this context, his dualism can be understood as a methodological step towards the articulation of a monistic metaphysics of duration. This article suggests that the distinction (...)
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  62. Rebecca Hill (2008). Interval, Sexual Difference: Luce Irigaray and Henri Bergson. Hypatia 23 (1):119-131.
    : Henri Bergson's philosophy has attracted increasing feminist attention in recent years as a fruitful locus for re-theorizing temporality. Drawing on Luce Irigaray's well-known critical description of metaphysics as phallocentrism, Hill argues that Bergson's deduction of duration is predicated upon the disavowal of a sexed hierarchy. She concludes the article by proposing a way to move beyond Bergson's phallocentrism to articulate duration as a sensible and transcendental difference that articulates a nonhierarchical qualitative relation between the sexes.
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  63. Mary Gilliland Husband (1912). Book Review:L'Evolution Creatrice. Henri Bergson. Ethics 22 (4):462-.
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  64. Laurent Jaffro (2010). Infinity, Intuition, and the Relativity Of Knowledge: Bergson, Carrau, and the Hamiltonians. British Journal for the History of Philosophy 18 (1):91-112.
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  65. William James (1910). Bradley or Bergson? Journal of Philosophy, Psychology and Scientific Methods 7 (2):29-33.
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  66. H. M. Kallen (1910). James, Bergson and Mr. Pitkin. Journal of Philosophy, Psychology and Scientific Methods 7 (13):353-357.
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  67. Horace Meyer Kallen (1914). James, Bergson, and Traditional Metaphysics. Mind 23 (90):207-239.
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  68. Horace Meyer Kallen (1914). William James and Henri Bergson: A Study in Contrasting Theories of Life. University of Chicago Press; Ams Press.
    Conclusion: "For Bergson, it will be remembered, there is a conclusion,...The conquest of death is implied metaphysically, not to be verified experimentally. Man is born at home in the world, a microcosm essentially at one with it. For James the difference of man from the world is the fundamental thing. He is not born at home in it, he makes a home of it.
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  69. M. Kebede (1990). Ways Leading to Bergson's Notion of "Perpetual Present". Diogenes 38 (149):22-40.
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  70. Michael Kelly (2010). A Phenomenological (Husserlian) Defense of Bergson's “Idealistic Concession”. Epoché 14 (2):399-415.
    When summarizing the findings of his 1896 Matter and Memory, Bergson claims: “That every reality has . . . a relation with consciousness—this is what we concede to idealism.” Yet Bergson’s 1896 text presents the theory of “pure perception,” which, since it accounts for perception according to the brain’s mechanical transmissions, apparently leaves no room for subjective consciousness. Bergson’s theory of pure perception would appear to render his idealistic concession absurd. In this paper, I attempt to defend Bergson’s idealistic concession. (...)
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  71. P. Kerszberg (1999). The Sound of the Life-World. Continental Philosophy Review 32 (2):169-194.
    Husserl's investigations of internal time-consciousness take sound as the primary temporal object. However, in these investigations, the structure of the flux of temporal subjectivity is established to the detriment of the rich tonal content of sound. Just as Husserl has enlarged the significance of the spatial object of mathematical physics to include the historically-sedimented layers of its appearance, so the temporal object will receive additional intelligibility if the rich texture of musical sound is taken into consideration. Particularly useful for this (...)
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  72. Shiv K. Kumar (1957). Bergson and Stephen Dedalus' Aesthetic Theory. Journal of Aesthetics and Art Criticism 16 (1):124-127.
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  73. Ran Lahav (1990). Bergson and the Hegemony of Language. Southern Journal of Philosophy 28 (3):329-342.
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  74. B. M. Laing (1944). Roots of Bergson's Philosophy. By Ben-Ami Scharfstein. (New York: Columbia University Press; London: H. Milford. 1943. Pp. Ix + 156. Price $1.75.). Philosophy 19 (74):278-.
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  75. Harold A. Larrabee (1934). Book Review:La Pensee Et le Mouvant: Essais Et Conferences. Henri Bergson. Ethics 45 (1):117-.
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  76. Leonard Lawlor, Henri Bergson. Stanford Encyclopedia of Philosophy.
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  77. Edouard Le Roy, A New Philosophy: Henri Bergson.
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  78. Harold N. Lee (1959). Bergson's Two Ways of Knowing. Tulane Studies in Philosophy 8:49-59.
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  79. A. D. Lindsay (1911/1968). The Philosophy of Bergson. Port Washington, N.Y.,Kennikat Press.
    THE PHILOSOPHY OF BERGSON CHAPTER I INTRODUCTION In a passage of the Critique of Pure Reason Kant remarks that " It is a great and essential proof of ...
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  80. Wang Liping (2008). Transcendence or Immanence? Lévinas, Bergson, and Chinese Thought. Journal of Chinese Philosophy 35 (s1):89-104.
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  81. Vincent Lloyd (2011). Deleuze, Whitehead, Bergson: Rhizomatic Connections. Edited by Keith Robinson. Heythrop Journal 52 (1):178-179.
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  82. Arthur O. Lovejoy (1913). Some Antecedents of the Philosophy of Bergson. Mind 22 (88):465-483.
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  83. Paola Marrati (2010). The Natural Cyborg: The Stakes of Bergson's Philosophy of Evolution. Southern Journal of Philosophy 48:3-17.
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  84. Heath Massey (2010). On the Verge of Being and Time: Before Heidegger's Dismissal of Bergson. Philosophy Today 54 (2):138-52.
    Heidegger claims in Being and Time that Bergson fails to overcome traditional ontology because his concept of time is fundamentally Aristotelian. On the basis of this hasty dismissal, it is tempting to conclude that Heidegger was not terribly interested in Bergson or that he only wanted to prevent readers from confusing his view of time with Bergson’s. To the contrary, a survey of Heidegger’s early lectures and writings on the issue of time reveals a strong interest in Bergson and an (...)
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  85. William E. May (1970). The Reality of Matter in the Metaphysics of Bergson. International Philosophical Quarterly 10 (4):611-642.
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  86. Timothy Mitchell (1977). Bergson, le Bon, and Hermetic Cubism. Journal of Aesthetics and Art Criticism 36 (2):175-183.
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  87. François Moll (2005). La Réforme du Mécanisme, Ou le «Rêve» d'Henri Bergson. Dialogue 44 (4):735-761.
    Le présent article montre que s’il est totalement réducteur de considérer Descartes comme un mécaniste radical (le corps humain n’est pas un corps comme un autre puisqu’il est uni à une âme) et Kant comme un finaliste radical (l’explication scientifique en biologie sera, en dernier ressort, mécaniste) dans leur tentative respective d’explication du vivant, il est tout aussi réducteur de voir en Bergson unsimple critique du mécanisme. En effet, Bergson fait le «rêve», dans L’évolution créatrice , d’un «mécanisme de la (...)
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  88. A. W. Moore (1915). Book Review:William James and Henry Bergson. Horace Meyer Kallen. Ethics 25 (4):554-.
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  89. A. W. Moore (1912). Bergson and Pragmatism. Philosophical Review 21 (4):397-414.
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  90. F. C. T. Moore (1996). Bergson: Thinking Backwards. Cambridge University Press.
    This is a book about the philosophy of Henri Bergson (1859-1941) which shows how relevant Bergson is to much contemporary philosophy. The book takes as its point of departure Bergson's insistence on precision in philosophy. It then discusses a variety of topics including laughter, the nature of time as experienced, how intelligence and language should be construed as a pragmatic product of evolution, and the antinomies of reason represented by magic and religion. This is not just another exposition of Bergson's (...)
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  91. Mary Christine Morkovsky (1981). The Philosophy of Henri Bergson. Philosophical Topics 12 (1):254-258.
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  92. Mary Christine Morkovsky (1975). Henri Bergson. Southwestern Journal of Philosophy 6 (3):208-210.
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  93. David Morris (2005). Bergsonian Intuition, Husserlian Variation, Peirceian Abduction: Toward a Relation Between Method, Sense and Nature. Southern Journal of Philosophy 43 (2):267-298.
    Husserlian variation, Bergsonian intuition and Peircean abduction are contrasted as methodological responses to the traditional philosophical problem of deriving knowledge of universals from singulars. Each method implies a correspondingly different view of the generation of the variations from which knowledge is derived. To make sense of the latter differences, and to distinguish the different sorts of variation sought by philosophers and scientists, a distinction between extensive, intensive, and abductive-intensive variation is introduced. The link between philosophical method and the generation of (...)
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  94. David Morris (2004). The Sense of Space. State University of New York Press.
    Drawing on the philosophies of Merleau-Ponty and Bergon, as well as contemporary psychology to develop a renewed account of the moving, perceiving body, the ...
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  95. John Mullarkey (2004). Forget the Virtual: Bergson, Actualism, and the Refraction of Reality. Continental Philosophy Review 37 (4).
    In this essay I critique a particular reading of Bergson that places an excessive weight on the concept of the ‘virtual’. Driven by the popularity of Deleuze’s use of the virtual, this image of Bergson (seen especially through his text of 1896, Matter and Memory, where the idea is introduced) generates an imbalance that fails to recognise the importance of concepts of actuality, like space or psychology, in his other works. In fact, I argue that the virtual is not the (...)
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  96. John C. Mullarkey (1995). Bergson's Method of Multiplicity. Metaphilosophy 26 (3):230-259.
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  97. Gregory M. Nixon (2010). Whitehead & the Elusive Present: Process Philosophy's Creative Core. Journal of Consciousness Exploration and Research 1 (5):625-639.
    Time’s arrow is necessary for progress from a past that has already happened to a future that is only potential until creatively determined in the present. But time’s arrow is unnecessary in Einstein’s so-called block universe, so there is no creative unfolding in an actual present. How can there be an actual present when there is no universal moment of simultaneity? Events in various places will have different presents according to the position, velocity, and nature of the perceiver. Standing against (...)
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  98. Dorothea Olkowski (2010). In Search of Lost Time, Merleau-Ponty, Bergson, and the Time of Objects. Continental Philosophy Review 43 (4):525-544.
    The chapter on temporality in Merleau-Ponty’s Phenomenology of Perception , is situated in a section titled, “Being-for-Itself and Being-in-the-World.” As such, Merleau-Ponty’s task in the chapter on temporality is to bring these two positions together, in other words, to articulate the manner in which time links the cogito (Being-for-Itself) with freedom (Being-in-the-World). To accomplish this, Merleau-Ponty proposes a subject located at the junction of the for-itself and the in-itself, a subject which has an exterior that makes it possible for others (...)
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  99. Ralph Barton Perry (1911). Notes on the Philosophy of Henri Bergson. Journal of Philosophy, Psychology and Scientific Methods 8 (25):673-682.
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  100. Ralph Barton Perry (1911). Notes on the Philosophy of Henri Bergson: II. Indeterminism and Dynamism. Journal of Philosophy, Psychology and Scientific Methods 8 (26):713-721.
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