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Where this truth is not recognised, there arises inevitably the tendency to assert that Christ had and must have had but one uniform level of experience, and that assertion is the essence of monophysitism. Bergson's psychology throws further light on a central doctrine of catholic Christology.
Signs of Bergson's growing interest in social ethics and in the idea of a future life of personal survival are manifested. The lecture before the Society for Psychical Research is included, as is also the one given in France, L'Ame et le Corps, which contains the substance of the four London lectures on the Soul.
Unless it is understood synthetically, however, a philosopher's description of the facts with which he has acquainted himself will be altogether unsatisfactory and misleading. It is in this way that Bergson's own analysis of the fact which we all know directly into matter and the act of memory by which matter is turned into a creative process should be understood.
This means: That phenomena a, b, c, d, previously perceived, can occur again in the same shape; that a certain phenomenon P, which appeared after the conditions a, b, c, d, and after these conditions only, will not fail to recur as soon as the same conditions are again present." A great part of Bergson's attack on science rests on the assumption that it employs this principle.
Bergson's book is a wonderful addition to the literature of science and of philosophy. The poet, the dreamer, the mystic, in each of us takes heart at Bergson's beautiful philosophy; it seems like a part of life; it goes so well with living things. As James said, it is like the light of the morning and the singing of birds; we glory in seeing the intellect humbled as he humbles it.
Bergson's view only favours religion as ordinarily comprehended, in so far as it breaks away from a materialistic mechanism, and asserts freedom and gives Spirit some superiority over Matter. At first sight, the term "creative" seemed very promising, but can we stop where Bergson has left us? Why should he banish teleology?
Thus much of M. Bergson's philosophy is sufficient for my purpose in these lectures, so here I will stop, leaving unnoticed all its other constituent features, original and interesting tho they be.
To one who has studied Judge Troward, and grasped the significance of his theory of the "Universal Sub-conscious Mind," and who also has attained to an appreciation of Henri Bergson's theory of a "Universal Livingness," superior to and outside the material Universe, there must appear a distinct correlation of ideas.
These more or less trite maxims may be illustrated by application to Bergson's advocacy of "intuition" as against "intellect." There are, he says, "two profoundly different ways of knowing a thing. The first implies that we move round the object: the second that we enter into it. The first depends on the point of view at which we are placed and on the symbols by which we express ourselves.
Living with his wife and daughter in a modest house in a quiet street near the Porte d'Auteuil in Paris, Bergson is now working as keenly and vigorously as ever. Fundamental in Bergson's philosophy. We are surrounded by changes we ourselves change Belief in change Simplicity of change Immobility is composite and relative All movement is indivisible.
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