Å·±¦ÓéÀÖ

“Avouons notre ignorance, mais ne nous résignons pas à la croire définitive.”
― Henri Bergson, La conscience et la vie

“Bergson felt the event of the First World War this way. Before it broke out, it appeared both possible and impossible (the similarity with the suspense surrounding the Iraq war is total), and at the same time he experienced a sense of stupefaction at the ease with which such a fearful eventuality could pass from the abstract to the concrete, from the virtual to the real.
We see the same paradox again in the mix of jubilation and terror that characterized, in a more or less unspoken way, the event of 11 September.
It is the feeling that seizes us when faced with the occurrence of something that happens without having been possible.
In the normal course of events, things first have to be possible and can only actualize themselves afterwards. This is the logical, chronological order. But they are not, in that case, events in the strong sense.
This is the case with the Iraq war, which has been so predicted, programmed, anticipated, prescribed and modelled that it has exhausted all its possibilities before even taking place. There is no longer anything of the event in it. There is no longer anything in it of that sense of exaltation and horror felt in the radical event of 11 September, which resembles the sense of the sublime spoken of by Kant.
The non-event of the war leaves merely a sense of mystification and nausea.”
― Jean Baudrillard, The Intelligence of Evil or the Lucidity Pact

“At least Tsar Alexander III understood that the game now being played was for the highest stakes. When Giers asked him, '...what would we gain by helping the french destroy Germany?' he replied: 'what we would gain would be that Germany, as such, would disappear. It would break up into a number of small, weak states, the way it used to be'.”
― Henry Kissinger

“Bergson, on s'en souvient, voyait dans l'é±¹´Ç±ô³Ü³Ù¾±´Ç²Ô l'expression d'une force créatrice, absolue en ce sens qu'il ne la supposait pas tendue à une autre fin que la création en elle-même et pour elle-même. En cela il diffère radicalement des animistes (qu'il s'agisse d'Engels, de Teilhard ou des positivistes optimistes tels que Spencer) qui tous voient dans l'é±¹´Ç±ô³Ü³Ù¾±´Ç²Ô le majestueux déroulement d'un programme inscrit dans la trame même de l'Univers. Pour eux, par conséquent, l'é±¹´Ç±ô³Ü³Ù¾±´Ç²Ô n'est pas véritablement création, mais uniquement 'révélation' des intentions jusque-là inexprimées de la nature. D'où la tendance à voir dans le développement embryonnaire une émergence de même ordre que l'émergence évolutive. Selon la théorie moderne, la notion de 'révélation' s'applique au développement épigénétique, mais non, bien entendu, à l'émergence évolutive qui, grâce précisément au fait qu'elle prend sa source dans l'imprévisible essentiel, est créatrice de nouveauté absolue. Cette convergence apparente entre les voies de la métaphysique bergsonienne et celles de la science serait-elle encore l'effet d'une pure coïncidence? Peut-être pas: Bergson, en artiste et poète qu'il était, très bien informé par ailleurs des sciences naturelles de son temps, ne pouvait manquer d'être sensible à l'éblouissante richesse de la biosphère, à la variété prodigieuse des formes et des comportements qui s'y déploient, et qui paraissent témoigner presque directement, en effet, d'une prodigalité créatrice inépuisable, libre de toute contrainte.
Mais là où Bergson voyait la preuve la plus manifeste que le 'principe de la vie' est l'é±¹´Ç±ô³Ü³Ù¾±´Ç²Ô elle-même, la biologie moderne reconnaît, au contraire, que toutes les propriétés des êtres vivants reposent sur un mécanisme fondamental de conservation moléculaire. Pour la théorie moderne l'é±¹´Ç±ô³Ü³Ù¾±´Ç²Ô n'est nullement une propriété des êtres vivants puisqu'elle a sa racine dans les imperfections mêmes du mécanisme conservateur qui, lui, constitute bien leur unique privilège. Il faut donc dire que la même source de perturbations, de 'bruit', qui, dans un système non vivant, c'est-à-dire non réplicatif, abolirait peu à peu toute structure, est à l'origine de l'é±¹´Ç±ô³Ü³Ù¾±´Ç²Ô dans la biosphère, et rend compte de sa totale liberté créatrice, grâce à ce conservatoire du hasard, sourd au bruit autant qu'à la musique: la structure réplicative de l'ADN.”
― Jacques Monod, Chance and Necessity: An Essay on the Natural Philosophy of Modern Biology

“Bergson considered poetry to be born of intuition, and words that were “at first, only signalsâ€� are thus converted into instruments of art. Russian modernists treat words in much the same way”
― Hilary L. Fink

“Interestingly, the nature of the Russian language itself â€� its use of perfective and imperfective aspect â€� reflects a very Bergsonian duality between objective and subjective time, or between time considered spatially and time as duration”
― Hilary L. Fink

“Bergson's emphasis on the importance of art for the clear seeing of reality paralleled the modernist call for new modes of artistic perception and expression”
― Hilary L. Fink

“In realtà, ogni momento della nostra vita è creazione; per un essere cosciente, "esistere" significa cambiare; cambiare nel maturarsi; e maturarsi nel creare se stesso all'infinito.”
― Henri Bergson, Creative Evolution

“Only emotion differs in nature from both intelligence and instinct, from both intelligent individual egoism and quasi-instinctive social pressure. Obviously no one denies that egoism produces emotions; and even more so social pressure, with all the fantasies of the story-telling function. But in both these cases, emotion is always connected to a representation on which it is supposed to depend. We are then placed in a composite of emotion and of representation, without noticing that it is potential, the nature of emotion as pure element. The latter in fact precedes all representation, itself generating new ideas. It does not have, strictly speaking, an object, but merely an essence that spreads itself over various objects, animals, plants and the whole of nature. "Imagine a piece of music which expresses love. It is not love for a particular person.... The quality of love will depend upon its essence and not upon its object." Although personal, it is not individual; transcendent, it is like the God in us. "When music cries, it is humanity, it is the whole of nature which cries with it. Truly speaking, it does not introduce these feelings in us; it introduces us rather into them, like the passers-by that might be nudged in a dance". In short, emotion is creative (first because it expresses the whole of creation, then because it creates the work in which it is expressed; and finally, because it communicates a little of this creativity to spectators or hearers).”
― Gilles Deleuze, Bergsonism

“Reflecting on my experience, I find myself agreeing with the eminent Cambridge philosopher, Dr C. D. Broad, ‘that we should do well to consider much more seriously than we have hitherto been inclined to do the type of theory which Bergson put forward in connection with memory and sense perception. The suggestion is that the function of the brain and nervous system and sense organs is in the main eliminative and not productive. Each person is at each moment capable of remembering all that has ever happened to him and of perceiving everything that is happening everywhere in the universe. The function of the brain and nervous system is to protect us from being overwhelmed and confused by this mass of largely useless and irrelevant knowledge, by shutting out most of what we should otherwise perceive or remember at any moment, and leaving only that very small and special selection which is likely to be practically useful.â€� According to such a theory, each one of us is potentially Mind at Large. But in so far as we are animals, our business is at all costs to survive. To make biological survival possible, Mind at Large has to be funneled through the reducing valve of the brain and nervous system. What comes out at the other end is a measly trickle of the kind of consciousness which will help us to stay alive on the surface of this particular planet. To formulate and express the contents of this reduced awareness, man has invented and endlessly elaborated those symbol-systems and implicit philosophies which we call languages.”
― Aldous Huxley, The Doors of Perception