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  1. A. (1973). Morality in Evolution: The Moral Philosophy of Henri Bergson. [REVIEW] Review of Metaphysics 27 (2):384-385.
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  2. George P. Adams (1915). William James and Henri Bergson. Journal of Philosophy, Psychology and Scientific Methods 12 (22):615.
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  3. Gregory Dale Adamson (2000). Bergson's Spinozist Tendencies. Philosophy Today 44 (1):73-85.
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  4. Gregory Dale Adamson (1999). Henri Bergson: Evolution, Time and Philosophy. World Futures 54 (2):135-162.
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  5. Lydie Adolphe (1959). Bergson Et la Science D'Aujourd'hui. Les Etudes Philosophiques 14 (4):479 - 488.
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  6. 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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  7. Lewis Ellsworth Akeley (1915). Bergson and Science. Philosophical Review 24 (3):270-287.
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  8. Alia Al-Saji (2014). A Phenomenology of Hesitation: Interrupting Racializing Habits of Seeing. In Emily Lee (ed.), Living Alterities: Phenomenology, Embodiment, and Race. State University of New York Press 133-172.
    This paper asks how perception becomes racializing and seeks the means for its critical interruption. My aim is not only to understand the recalcitrant and limitative temporal structure of racializing habits of seeing, but also to uncover the possibilities within perception for a critical awareness and destabilization of this structure. Reading Henri Bergson and Maurice Merleau-Ponty in dialogue with Frantz Fanon, Iris Marion Young and race-critical feminism, I locate in hesitation the phenomenological moment where habits of seeing can be internally (...)
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  9. Alia Al-Saji (2012). When Thinking Hesitates: Philosophy as Prosthesis and Transformative Vision. Southern Journal of Philosophy 50 (2):351-361.
    In this essay, I draw on Henri Bergson and Maurice Merleau-Ponty to interrogate what philosophy is and how it can continue to think. Though my answer is not reducible to the views of either philosopher, what joins them is an attempt to elaborate philosophy as a different way of seeing. In this light, I propose a view of philosophy as prosthesis—as a means and a way for seeing differently. Rather than a simple tool, philosophy as prosthesis is a transformative supplement, (...)
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  10. Alia Al-Saji (2012). Creating Possibility: The Time of the Quebec Student Movement. Theory and Event 15 (3).
    Introduction: -/- Walking, illegally, down main Montreal thoroughfares with students in nightly demonstrations, with neighbors whom I barely knew before, banging pots and pans, and with tens, if not hundreds, of thousands of people on every 22nd of the month since March—this was unimaginable a year ago.1 Unimaginable that the collective and heterogeneous body, which is the “manif [demonstration]”, could feel so much like home, despite its internal differences. Unimaginable that this mutual dependence on one another could enable not only (...)
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  11. Alia Al-Saji (2010). Life as Vision : Bergson and the Future of Seeing Differently. In Michael R. Kelly (ed.), Bergson and Phenomenology. Palgrave Macmillan
  12. 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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  13. Alia Al-Saji (2007). The Temporality of Life. 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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  14. 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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  15. Alia Al-Saji (2004). The Memory of Another Past: Bergson, Deleuze and a New Theory of Time. [REVIEW] Continental Philosophy Review 37 (2):203-239.
    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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  16. 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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  17. Ian W. Alexander (1957). Bergson, Philosopher of Reflection. New York, Hillary House Inc..
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  18. Daniel Alipaz (2011). Bergson and Derrida: A Question of Writing Time as Philosophy's Other. Journal of French and Francophone Philosophy 19 (2):96-120.
    Following the 1988 publication of Bergsonism by Gilles Deleuze, many contemporary critics such as Leonard Lawlor and Paul Douglass have re-contextualized Bergson within poststructuralism. In so doing, Bergsonian theory enables us to readdress questions associated with concepts of temporality and their relation to language. In considering this re-appropriation, Suzanne Guerlac in Thinking in Time: an introduction to Henri Bergson (2006), asks why Bergson has never been considered in relation to Derrida, given that the two philosophers share fundamental concerns about time (...)
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  19. Barry Allen (2013). The Use of Useless Knowledge: Bergson Against the Pragmatists. Canadian Journal of Philosophy 43 (1):37-59.
    Henri Bergson and William James were great admirers of each other, and James seemed to think he got valuable ideas from Bergson. But early critics were right to see in Bergson the antithesis of pragmatism. Unfolding this antithesis is a convenient way to study important concepts and innovations in Bergson's philosophy. I concentrate on his ideas of duration and intuition, and show how they prove the necessity of going beyond pragmatism. The reason is because knowledge itself goes beyond the utilitarian (...)
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  20. Eric Alliez, Matisse, Bergson, Oiticica, Etc.
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  21. A. Alonso Gonzalez (1986). La Intuicion, Nueva Fuente de Conocimiento Segun Bergson. Studium 26 (1):105-130.
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  22. 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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  23. Keith Ansell Pearson (2000). Duration and Evolution: Bergson Contra Dennet and Bachelard. In R. Durie (ed.), Time and the Instant. Clinamen Press
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  24. Keith Ansell-Pearson (2014). Morality and the Philosophy of Life in Guyau and Bergson. Continental Philosophy Review 47 (1):59-85.
    In this essay I examine the contribution a philosophy of life is able to make to our understanding of morality, including our appreciation of its evolution or development and its future. I focus on two contributions, namely, those of Jean-Marie Guyau and Henri Bergson. In the case of Guyau I show that he pioneers the naturalistic study of morality through a conception of life; for him the moral progress of humanity is bound up with an increasing sociability, involving both the (...)
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  25. 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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  26. Mark Antliff (2011). Shaping Duration: Bergson and Modern Sculpture. The European Legacy 16 (7):899 - 918.
    In this article, I consider the relevance of Bergson's theory of durée for an understanding of sculpture by focusing on the work of three canonical artists in the history of twentieth-century modernism: the French Cubist Raymond Duchamp-Villon, the Italian Futurist Umberto Boccioni, and the London-based Vorticist Henri Gaudier-Brzeska. While these sculptors produced widely divergent aesthetic forms, I argue that they all endorsed Bergson's notion of durée as a spontaneous process of qualitative differentiation. These artists reconfigured their medium in terms of (...)
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  27. Robert Mark Antliff (1990). The Relevance of Bergson: Creative Intuition, Fauvism, and Cubism. Dissertation, Yale University
    My study is the first to investigate the relevance of the writings of the French philosopher Henri Bergson for an understanding of the Fauvist and Cubist movements in France before World War I. By interrelating two movements that, on the basis of stylistic analysis, are traditionally opposed, I elucidate their shared aesthetic roots and the profound impact of Bergson on early modernism in Europe, in its philosophical and, more surprisingly, social implications. ;Chapter one illustrates the degree to which Gleizes's and (...)
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  28. Ioannis Antoniaou & Theodoros Christidis (2010). Bergsons Time and the Time Operator. Mind and Matter 8 (2):185-202.
    Bergson's views on time are supported by the time operator qualifying complex systems with a concept of time that is essentially difierent from the clock time used to register the events. Irreversibility, unpredictability, and innovation characterize complex systems in contrast with the reversibility, predictability and lack of novelties of the regular motions of integrable systems. The idea for this work came from our teacher Ilya Prigogine who pointed out repeatedly that the time operator actually incorporates Bergson's views on time. We (...)
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  29. A. C. Armstrong (1914). Bergson, Berkeley, and Philosophical Intuition. Philosophical Review 23 (4):430-438.
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  30. José María Atencia (2003). Razón, intuición y experiencia de la vida: Coincidencias y divergencias entre H. Bergson y J. Ortega y Gasset. Logos 36 (1):67-98.
    SPANISH: En este trabajo se emprende una comparación de algunos elementos centrales de las filosofías de H. Bergson y J. Ortega y Gasset. Tras analizar sus coincidencias y divergencias estableceremos su común pertenencia a una línea de desarrollo de la metafísica europea que arranca de la crítica al kantismo. ENGLISH: In this paper a comparison of some central elements of the philosophies of H.Bergson and J. Ortega and Gasset is tried. After analyzing their coincidences and divergences we will establish their (...)
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  31. Paul Atkinson, Bergson on Instinct.
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  32. Paul Atkinson, Bergson on Multiplicity.
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  33. Paul Atkinson, Dynamic Sensation: Bergson, Futurism and the Exteriorization of Time in the Plastic Arts.
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  34. Paul Atkinson, The Movement of Dissolution: Bergson and the Aesthetics of Durational Difference.
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  35. Carol Aubrey (1987). La Vie Et l'Œuvre d'Henri Wallon. Educational Studies 13 (3):281-292.
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  36. R. E. Auxier (1999). Bergson and the Calculus of Intuition: Introduction. Process Studies 28 (3/4):267-267.
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  37. Randall Auxier (1999). A Dialogue on Bergson. Process Studies 28 (3/4):339-345.
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  38. Randall E. Auxier (2000). The New Bergson. Process Studies 29 (1):187-187.
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  39. Albert Edward Baker (1926). How to Understand Philosophy From Socrates to Bergson. Hodder and Stoughton.
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  40. O. Bakos (1999). The" Double Well-Head" in Schiller and Bergson. Filozofia 54 (8):586-591.
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  41. Andrejs Balodis (2008). Revitalization of the Past. Proceedings of the Xxii World Congress of Philosophy 54:3-12.
    The concept of memory rests at the heart of Bersgon’s theory of consciousness. His theory of memory is the novelty in the history of philosophy. It is not an affirmation either of the metaphysical conceptions (versions à la Platonism) where “all knowledge is recollection”, nor of empiricist psychology possibly traceble back to Aristotle, where, briefly speaking, the faculty of memory depends on the general perceptual capacity. Contrary to the majority of the philosophical and psychological theories of his epoch, Bergson assigns (...)
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  42. D. Balsillie (1911). Prof. Bergson on Time and Free Will. Mind 20 (79):357-378.
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  43. David Balsillie (1912). An Examination of Professor Bergson's Philosophy. Williams & Norgate.
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  44. Renauld Barabaras (2009). The Turning of Experience : Merleau-Ponty and Bergson. In Robert Vallier, Wayne Jeffrey Froman & Bernard Flynn (eds.), Merleau-Ponty and the Possibilities of Philosophy: Transforming the Tradition. State University of New York Press
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  45. 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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  46. G. William Barnard (2008). Pulsating with Life : The Paradoxical Intuitions of Henri Bergson. In Jorge N. Ferrer & Jacob H. Sherman (eds.), The Participatory Turn: Spirituality, Mysticism, Religious Studies. State University of New York Press
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  47. Roger Baron (1963). Intuition bergsonienne et intuition sophianique. Les Etudes Philosophiques 18 (4):439 - 442.
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  48. Nann Clark Barr (1913). The Dualism of Bergson. Philosophical Review 22 (6):639-652.
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  49. Leonardo Polo Barrena (2010). Conversaciones sobre Bergson acerca del tiempo humano y otros temas. Studia Poliana 12:179-196.
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  50. Madeleine Barthélemy-Madaule (1968). Bergson. Paris, Presses Universitaires De France.
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