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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 (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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  5. 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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  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 (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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  8. 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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  9. 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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  10. Ian W. Alexander (1957). Bergson, Philosopher of Reflection. New York, Hillary House Inc..
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  11. 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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  12. 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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  13. 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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  14. A. C. Armstrong (1914). Bergson, Berkeley, and Philosophical Intuition. Philosophical Review 23 (4):430-438.
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  15. Paul Atkinson, Dynamic Sensation : Bergson, Futurism and the Exteriorization of Time in the Plastic Arts.
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  16. Randall Auxier (1999). A Dialogue on Bergson. Process Studies 28 (3/4):339-345.
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  17. Randall E. Auxier (2000). The New Bergson. Process Studies 29 (1):187-187.
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  18. 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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  19. D. Balsillie (1911). Prof. Bergson on Time and Free Will. Mind 20 (79):357-378.
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  20. 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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  21. 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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  22. 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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  23. Nann Clark Barr (1913). The Dualism of Bergson. Philosophical Review 22 (6):639-652.
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  24. Madeleine Barthélemy-Madaule (1968). Bergson. Paris, Presses Universitaires De France.
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  25. 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. [REVIEW] Dialogue 39 (03):631-.
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  26. 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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  27. Henri Bergson (2007). Creative Evolution. Palgrave Macmillan.
    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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  28. Henri Bergson (2007). Mind-Energy. Palgrave Macmillan.
    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. Mind-Energy is a collection of essays and lectures from the period 1901-13 and has long been out of print. It features essays on life and consciousness, soul and body, mind and brain, and on dreams, memory and the phenomenon of false recognition; the insights (...)
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  29. Henri Bergson (2005). Psychophysical Parallelism and Positive Metaphysics. In Continental Philosophy of Science (Blackwell Readings in Continental Philosophy). Malden MA: Blackwell Publishing.
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  30. Henri Bergson (2005). Continental Philosophy of Science (Blackwell Readings in Continental Philosophy). Malden MA: Blackwell Publishing.
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  31. Henri Bergson (2002). Key Writings. Continuum.
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  32. 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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  33. Henri Bergson (1975). Mind-Energy: Lectures and Essays. Greenwood Press.
    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. Mind-Energy is a collection of essays and lectures from the period 1901-13 and has long been out of print. It features essays on life and consciousness, soul and body, mind and brain, and on dreams, memory and the phenomenon of false recognition; the insights (...)
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  34. Henri Bergson (1971). Time and Free Will. New York,Humanities Press.
  35. Henri Bergson (1968). Mémoire Et Vie. Paris, Presses Universitaires De France.
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  36. Henri Bergson (1965). Duration and Simultaneity. Indianapolis, Bobbs-Merrill.
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  37. Henri Bergson (1961). Introduction to Metaphysics. New York, Philosophical Library.
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  38. Henri Bergson (1959). The Philosophy of Poetry: The Genius of Lucretius. New York, Philosophical Library.
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  39. Henri Bergson (1954/1977). The Two Sources of Morality and Religion. University of Notre Dame Press.
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  40. Henri Bergson (1949). Selections From Bergson. New York, Appleton-Century-Crofts.
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  41. Henri Bergson (1946/2007). The Creative Mind: An Introduction to Metaphysics. Dover Publications.
    The Nobel laureate discusses not only how and why he became a philosopher but also his conception of philosophy as a field distinct from science and literature. A source of inspiration for physicists as well as philosophers, Bergson's essays declare the emphasis of intuition over intellect.
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  42. 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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  43. Henri Bergson (1913/2001). Time and Free Will: An Essay on the Immediate Data of Consciousness. Dover Publications.
    First published in 2002. Routledge is an imprint of Taylor & Francis, an informa company.
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  44. Henri Bergson (1913/2007). An Introduction to Metaphysics. Palgrave Macmillan.
    There is currently a major renaissance of interest in Henri Bergson's unduly neglected texts and ideas amongst philosophers, literary theorists, and social theorists. Introduction to Metaphysics (1903) contains Bergson's classic statement that to philosophize is to reverse the habitual directions of our thinking, as well as his claim that a true empiricism amounts to a true metaphysics.
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  45. 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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  46. Abhoy Chandra Bhattacharya (1972). Sri Aurobindo and Bergson. Gyanpur,Jagabandhu Prakashan.
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  47. 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. [REVIEW] 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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  48. Mary Bernard Bonhomme (1944). Educational Implicatons of the Philosophy of Henri Bergson. Washington, D.C.,The Catholic University of America Press.
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  49. 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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  50. Giovanna Borradori (2001). The Temporalization of Difference: Reflections on Deleuze's Interpretation of Bergson. [REVIEW] 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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