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The resolve to turn the deaf ear is the inner crisis or 'catastrophe' of which M. Bergson's disciple whom I lately quoted spoke.
Bergson's theory of the relation of matter to memory suggests a possible solution of this problem as to how it is possible to analyse and so apply general laws to and explain duration: it becomes necessary, therefore, to give some account of this theory.
You remember what you once said about the graveyard, and the old story writing itself over? Only it is we who write it, with the best we have." They paused on the last ridge of the pasture, overlooking the house and the windmill and the stables that marked the site of John Bergson's homestead. On every side the brown waves of the earth rolled away to meet the sky.
James certainly neglected many of the deeper metaphysical aspects of Bergson's thought, which did not harmonize with his own, and are even in direct contradiction. In addition to this Bergson is no pragmatist, for him "utility," so far from being a test of truth, is rather the reverse, a synonym for error. Nevertheless, William James hailed Bergson as an ally very enthusiastically.
The Discussion in the Congress is given on pp. 1027-1037. To grasp Bergson's points in this argument, the reading of this paper in the original, as a whole, is necessary. It is difficult to condense it and keep its clearness of thought.
Religion demands "what passeth knowledge." Furthermore, it seeks a reality that abides above the world of Change, "The same yesterday, to-day, and for ever," to which it appeals. The religious consciousness finds itself most reluctant to admit the reality of Change, and this, we must remember, is the fundamental principle of Bergson's thought.
It has been said that M. Bergson's system precludes ethics: I cannot think that observation just. In the first place, the élan vital ought not to falter, although it can do so: therefore to persevere, labour, experiment, propagate, must be duties, and the opposite must be sins.
Charles S. Peirce, articles the originality of which has apparently prevented their making an immediate impression, but which, if I mistake not, will prove a gold-mine of ideas for thinkers of the coming generation. Mr. Peirce's views, tho reached so differently, are altogether congruous with Bergson's. Both philosophers believe that the appearance of novelty in things is genuine.
This side of M. Bergson's philosophy illustrates the worst and most familiar vices of metaphysics. It marvels at some appearance, not to investigate it, but to give it an unctuous name. Then it turns this name into a power, that by its operation creates the appearance.
I recall that Tyndall, who was as much poet as scientist, speaks of life as a wave "which at no two consecutive moments of its existence is composed of the same particles." In his more sober scientific mood Tyndall would doubtless have rejected M. Bergson's view of life, yet his image of the wave is very Bergsonian.
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