Abstract

It pertains to a problem which we cannot ignore today, namely that of thinking the place of science in the context of the entirety of our experience, whether in order to maintain a critique of the former, as has been done after Bergson (and in ways other than his own), for example by Deleuze or Merleau-Ponty; or to continue to deepen it, as has been done after Brunschvicg (and in ways other than his own) for example by Bachelard or Cavaillès. Without revisiting these two doctrines, we can understand neither the problem nor the way in which it continues to problematise the philosophical enterprises that have succeeded it, up to the present day.1