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Updated: June 2, 2025
Then came the hard times that brought every one on the Divide to the brink of despair; three years of drouth and failure, the last struggle of a wild soil against the encroaching plowshare. The first of these fruitless summers the Bergson boys bore courageously. The failure of the corn crop made labor cheap. Lou and Oscar hired two men and put in bigger crops than ever before.
But to-day a number of maturer-looking volumes were adroitly mingled with the primeurs of the press Karl Marx jostled Professor Bergson, and the "Confessions of St. Augustine" lay beside the last work on "Mendelism"; so that even to Mrs. Leveret's fluttered perceptions it was clear that Mrs.
But M. Bergson is instinctively a mystic, and his philosophy deliberately discredits the existence of anything except in immediacy, that is, as an experience of the heart. What he dreads in space is that the heart should be possessed by it, and transformed into it.
In concluding this study of Bergson's philosophy, it remains to sum up and to review its general merits and deficiencies. We must remember, in fairness to Bergson, that he does not profess to offer us A SYSTEM of philosophy. In fact, if he were to do so, he would involve himself in a grave inconsistency, for his thought is not of the systematic type.
M. Bergson places it before the movement, and supposes it to play with regard to it the part of exciting cause, or simply that of initiator. This cerebral movement becomes an effect of the representation and a motor effect.
The Bergson wagon lurched along over the rough hummocks and grass banks, followed the bottom of winding draws, or skirted the margin of wide lagoons, where the golden coreopsis grew up out of the clear water and the wild ducks rose with a whirr of wings. Lou looked after them helplessly. "I wish I'd brought my gun, anyway, Alexandra," he said fretfully.
It took a century and a half of evolutionary preachers, from Buffon and Goethe to Butler and Bergson, to convince us that we and our father are one; that as the kingdom of heaven is within us we need not go about looking for it and crying Lo here! and Lo there!; that God is not a picture of a pompous person in white robes in the family Bible, but a spirit; that it is through this spirit that we evolve towards greater abundance of life; that we are the lamps in which the light of the world burns: that, in cohort, we are gods though we die like men.
What actually takes place, he thinks, is a kind of substitution of the explanation for the fact which was to be explained, analogous with what happens when a child at a party, or a guest at dinner, is misled about his actual sensations, only this substitution of which Bergson speaks, being habitual, is much harder to see through.
The problem for Bergson, if he is to establish his theory of change, is to show that the fact that a changing process can be analysed and classified does not necessarily imply that such a process must consist of distinct qualities which can be repeated.
Being particularly concerned to emphasise the changing nature of what we know directly Bergson rejects the latter alternative: short of simply giving up the attempt to describe it he has then no choice but to treat this process which he calls duration as a plurality and this drives him into speaking of it as if it had parts.
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