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Updated: May 1, 2025
It may be better from this point of view to refuse to recognize the alternative as a sharp one. The sole thing that is certain in the midst of it all is that Bergson is absolutely right in contending that the whole life of activity and change is inwardly impenetrable to conceptual treatment, and that it opens itself only to sympathetic apprehension at the hands of immediate feeling.
You can deduce a possible sensation from your theory and, taking me into your laboratory, prove that your theory is true of my world by giving me the sensation then and there. Beautiful is the flight of conceptual reason through the upper air of truth.
Of course this sounds self-contradictory, but as the immediate facts don't sound at all, but simply are, until we conceptualize and name them vocally, the contradiction results only from the conceptual or discursive form being substituted for the real form.
We should know the whole period fully at every moment of its passage, whereas we must now construct it laboriously by means of concepts which we project. Direct acquaintance and conceptual knowledge are thus complementary of each other; each remedies the other's defects.
Of the oddity of inventing as a remedy for the inconveniences resulting from this situation a supernumerary conceptual object called an absolute, into which you pack the self-same contradictions unreduced, I will say something in the next lecture. The absolute is said to perform its feats by taking up its other into itself.
Secondly there is the determination of the timeless space which corresponds to any particular time-system with its infinite set of instantaneous spaces in its successive moments. This is the space or rather, these are the spaces of physical science. It is very usual to dismiss this space by saying that this is conceptual. I do not understand the virtue of these phrases.
Truly speaking, there is no real, but only a conceptual, distinction between the reason of a Darwin elaborating his famous law, realising his selfhood, and acknowledging his obligations to the eminent man only less so than himself who had simultaneously lighted on the great discovery of the age the law of organic evolution.
Hence, in part, the complex conjugational systems of so many languages, in which differences of form are attended by no assignable differences of function. Now form lives longer than its own conceptual content. Both are ceaselessly changing, but, on the whole, the form tends to linger on when the spirit has flown or changed its being.
Not only the absolute is its own other, but the simplest bits of immediate experience are their own others, if that hegelian phrase be once for all allowed. The concrete pulses of experience appear pent in by no such definite limits as our conceptual substitutes for them are confined by. They run into one another continuously and seem to interpenetrate.
These, I need hardly tell you, are the terms in which common men have usually carried on their active commerce with God; and the monistic perfections that make the notion of him so paradoxical practically and morally are the colder addition of remote professorial minds operating in distans upon conceptual substitutes for him alone. Why cannot 'experience' and 'reason' meet on this common ground?
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