Time Duration and Simultaneity . Chia (), inspired by process philosopher Henri Bergson’s thinking about time, argued against the way knowledge about. Bergson. – Duration And Simultaneity [Book Review]. J. Merleau-Ponty Henri Bergson, Duration and Simultaneity: Bergson and the Einsteinian Universe. Henri Bergson, Duration and Simultaneity: Bergson and the Einsteinian Universe Time, Duration and Freedom – Bergson’s Critical Move Against Kant.

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We shall return to the question of memory below. It is easy to calculate that Paul’s speed relative to Peter must be 0.

Henri Bergson (Stanford Encyclopedia of Philosophy)

Even if the people in Heidegger are still coming, they will have a proper name that indicates their community will be unified and perhaps closed. Indeed, for Bergson, closed morality is always concerned with war.

Immediately on parting, S’ contracts in the direction of its motion. What was simultaneity in system S has generally become succession in system S’. As before, whereas the rational method used in the experience of simulganeity to the resistances comes to explain the duratuon of obedience, here in the mystical experience of the impetus of love the an come to explain the force of creation.

Turning from the future to the past, however, we may say that in one fundamental respect the influence on philosophy of the schools generated by relativity theory has been un- fortunate. This contraction explains why the Michelson-Morley experiment gives the same results as if light had a constant speed equal to c in all directions.

Here we have heterogeneity, but there is a drawback to this image as well. PhUosopher-Sci- bra v o. I should like, however, as a preliminary to reject one type of solution to the duartion, to which Bergson himself, though he specifically disowns it pp.

The League of Nations remained in existence untilwhen it was replaced by the United Nations. William Barnard – – Journal of Consciousness Studies 17 Now, nothing prevents us from assuming that each of us is tracing an uninterrupted motion in space from the begin- ning to the end of his conscious life. Time and Free Will: But, the ether has never been perceived; it has been introduced into physics as a prop for calculations.

The representations that the mystic explicates can be further explicated into formulas, for example, the formula of each person being deserving of respect and dignity. Closed morality really concerns the survival of a society, my society.


Let us pause at this point. In that defense he accordingly used reason- ing that failed to convince the physicists because it missed the point to which they attached importance. It is the “generalized” theory of relativity.

Lest it should seem too abstract, however, let us apply it to a particular case.

Richard Arthur – manuscript. Unlike space, time is not measurable by objective standard.

It is there- fore the simultaneity between two instants of two motions outside of us that enables us to measure time; but it is the simultaneity of these moments with moments pricked by them along our inner duration that makes this measurement one of time.

Instead, let us imagine an infinitely small piece of elastic, contracted, if that were possible, to a mathematical point. We need this simultaneity of the instant in order 1 to note the simultaneity of a phenomenon with a clock moment, 2 to point off, all along our own duration, the simultaneities of these moments with moments of our dura- tion which are created in the very act of pointing.

There is only one mo- tion, we said, which is perceived from within, and of which we are aware as an event in itself: For Deleuze and perhaps for Derrida as wellthe lack of an idea of multiplicity affects Heidegger’s conception of a people.

But it does not halt. Instantaneity thus involves two things, a continuity of real time, that is, duration, and a spatialized time, that is, a line which, described by a motion, has thereby become symbolic of time.

He warns us not to focus on the line but on the action which traces beryson. Even if the ether did not exist, it would be in- vented in order to symbolize the experimentally established fact of the independence of the speed of light from the motion of the source that emitted it. Bergson’s answer — his third step — is that, because at the periphery of intelligence a fringe of instinct survives, we are able fundamentally to rejoin the essence of life.

Indeed, for Bergson, intuition is memory; it is not perception. Here he explains that while one can go from intuition to intelligence by way of diminution, the analytic nature of intelligence precludes the opposite process. The two theories are equiva- lent for the mathematician. For, as the tendency and the multiplicity theories made clear, instinct and intelligence are not simply self-contained and mutually exclusive states. Science can and must retain of reality what is spread out in homogeneous, measurable space.


While the relationship between consciousness and matter instantiated in the instinct of animals is sufficient and well adapted to their survival from the point of view of the specieshumans are not adequately equipped in this respect; hence the necessity of something like intelligence, defined by the ability to make tools.

A melody to which we listen with our eyes closed, heed- ing it alone, comes close to coinciding with this time which is the very fluidity of our inner life; but it still has too many qualities, too much definition, and we must first efface simulatneity dif- ference among the sounds, then do away with the distinctive features of sound itself, retaining of it only the continuation ot qnd precedes into what follows and the uninterrupted transition, multiplicity without divisibility and succession with- out separation, in order finally to rediscover basic time.

Henri Bergson

But suppose that, instead of O moving toward S, S moves similarly toward O at the same clock reading: In dividing and measuring it, I can then say, if it suits ans, that I am dividing and measuring the duration of the motion that siultaneity tracing it out. Moreover, the transition from “system” to “system of refer- ence” will be continuous if we take the position of the theory of relativity.

The area of impact included problems concerned with the experiences, or ideas, of time, simultaneity, motion. More generally, let us again call S a system motionless in the ether and S’ a double of this system, which at first coincided with it and then broke away in a straight line at speed v. Since space is a homogeneous, quantitative multiplicityduration becomes juxtaposed and converted into a succession of distinct parts, one hsnri after the other and therefore “caused” by one another.