Bergson-Deleuze Encounters: Transcendental Experience and by Valentine Moulard-Leonard

By Valentine Moulard-Leonard

Explores the continuities and discontinuities within the paintings of Henri Bergson and Gilles Deleuze.

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40 Introducing Memory This would be the case, Bergson suggests, if consciousness were not itself twofold. We saw earlier that Bergson considers the self as dual. On the one hand, consciousness is for the most part actual, insofar as its role is to maintain a relative sensory-motor equilibrium. To this effect, its positive function consists in using those, among the past images, that are capable of throwing light onto the present situation. , 90/85). Practically speaking, then, spontaneous memory is dependent on the actual bodily consciousness for its actualization.

Modified). Bergson’s self-declared dualism is therefore to be understood as a very nuanced, original form of the metaphysical polarities he is engaging. His conclusions concerning 28 Bergson’s Genealogy of Consciousness the role of consciousness, or the body, with regard to knowledge, or self-consciousness, then insist on the necessity of reintegrating temporality into the picture. , if it is to be able to introduce voluntary change into the world), then we must recognize that its fundamental characteristic, qua action, is to be an encroachment onto the future.

This nevertheless means that matter and spirit are two orders of reality independent from one another. Against Kant, then, it is clear that our intuition of matter cannot be a mere rational construction; rather, it is necessarily immediate, hence objective. And just as we were able to establish the absoluteness of matter by means of the theory of pure perception, Bergson adds that “if, then, spirit is a reality, it is here, in the phenomenon of memory, that we may come in touch with it experimentally” (1997a, 77/1991, 73).

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