Bergson, Politics, and Religion by Alexandre Lefebvre PDF

By Alexandre Lefebvre

ISBN-10: 0822352753

ISBN-13: 9780822352754

Henri Bergson is essentially identified for his paintings on time, reminiscence, and creativity. His both leading edge interventions into politics and faith have, even if, been overlooked or pushed aside before. within the first ebook in English devoted to Bergson as a political philosopher, top Bergson students light up his positions on center matters inside of political philosophy: the importance of emotion in ethical judgment, the connection among biology and society, and the entanglement of politics and faith. Ranging throughout Bergson's writings yet drawing as a rule on his final ebook, The resources of Morality and Religion, the individuals think about Bergson's relevance to modern discussions of human rights, democratic pluralism, and environmental ethics.

Contributors. Keith Ansell-Pearson, G. William Barnard, Claire Colebrook, Hisashi Fujita, Suzanne Guerlac, Vladimir Jankélévitch, Frédéric Keck, Leonard Lawlor, Alexandre Lefebvre, Paola Marrati, John Mullarkey, Paulina Ochoa Espejo, Carl strength, Philippe Soulez, Jim Urpeth, Melanie White, Frédéric Worms

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Sample text

I say unto you . . ’ On the one hand the closed, on the other the open’’ (ts 59/1025). The same is true of the other mysticisms. ≤ But all this had already been announced in the first chapter of the book through the lens of the closed and the open. Attention is thus usually riveted on a single page in the third chapter where Bergson, having spoken about Christianity, speaks about Israel’s prophets. But how can we forget what he had already said in this regard in the first chapter: ‘‘Let us recall the tone and accents of the Prophets of Israel.

To it we must revert . . to explain what we have called obligation as a whole. Our civilized communities, however different they may be from the society to which we were primarily destined by nature, exhibit indeed, with respect to that society, a fundamental resemblance’’ (ts 29–30/999–1000). The logical conclusion then is that the principle of obligation does not change with history; it is the same everywhere. Its necessity and universality are thus confirmed; there is no distinction to be drawn between ‘‘primitive’’ and ‘‘civilized’’; on the essential point, they are alike, equivalent.

This ‘‘supra-intellectual’’ (ts 84/1046) emotion enjoys ontological status. In Moral Education Durkheim dismissed ‘‘la charité’’ as a moral force, claiming that it operates only on the level of the individual and that social ills can only be addressed collectively—‘‘there is no true moral motivation a part from attachment to the group’’ (me 82). On this basis, it has been easy to set up an opposition between the social thinker (Durkheim) and the individualist one (Bergson), the sociological thinker on the one hand and the psychological one on the other.

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Bergson, Politics, and Religion by Alexandre Lefebvre


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