Creative Evolution (1907) is the text that made Bergson world-famous. It established him as the pre-eminent European philosopher for the next 10 years, influencing the course of intellectual development not only in philosophical circles but also in literature and the arts. For many, it became the central theoretical work for the first half of the twentieth-century, and it is arguable that it established the concept of time and its avatars (freedom, difference, creativity, the new), as the highest philosophical values for the next century of French thought. In this monumental work, Bergson takes the special theory of duration developedin the philosophy of mind in Time and Free Will and Matter and Memory, and generalizes it into a cosmology of life and matter in the field of evolution, of change in biological life. Tackling the concepts of evolution current at the time, Bergson shows how both mechanistic (Neo-Darwinian) and finalist (Neo-Lamarckian) theories of evolution fail to account for the diverse creativity of nature, especially speciation. In response, Bergson argues for a theory of non-teleological, non-gradualist dissociative speciation immanent within all evolutionary change: the famous concept of the elan vital that, far from being an obscure, spiritual substance underlying organic matter, is simply the kind of creative temporality specific to all living entities. This general theory of biological duration is also applied to a theory of knowledge (or evolutionary epistemology), as Bergson shows how even the problems of philosophy (order and disorder, of being and nothingness), have their origins in a theory of creative life. This new, critical edition uses the original, authorized translation by Arthur Mitchell, adding a guide to further reading and a new introduction by Bergson specialist Keith Ansell Pearson. It also has a glossary of biological terms, biographical synopses, and other helpful material.
柏格森哲学的难懂在于他的暧昧不清,当初罗素和萨特不待见他的原因也是这样,因为无论在文体上还是在选词上都实在太暧昧了,一个词的使用范畴很容易滑进另一个领域,且他的哲学属于旧形而上学和新形而上学青黄不接那段,不好拿捏啊。 反对柏格森就是认同柏格森,谁叫他的创...
評分生命的本质在于是传送生命的运动,即生命之流。生物是生命的载体,个体是负载了材料的生命之流。 生命的特征之一是可以分化出不同的进化路线,所有进化路线都没有终点。 生命是一种内在冲动,生命的过程是进化。生命的状态是变化。我们自身是我们自出生起至今的历史。通过变化...
評分柏格森的进化论,准确地讲,并不是evolution,而是transformism,演变论。他不想在细致地考察生物之演变中夹杂哪怕一丁点的人为设想。 他对前辈们的批评,集中在:用“机械论”“目的论”等观念来分解、描述生命的演变,不能真实地考察生命演变,因为做完分解的工作之后,就只...
評分生命的本质在于是传送生命的运动,即生命之流。生物是生命的载体,个体是负载了材料的生命之流。 生命的特征之一是可以分化出不同的进化路线,所有进化路线都没有终点。 生命是一种内在冲动,生命的过程是进化。生命的状态是变化。我们自身是我们自出生起至今的历史。通过变化...
評分生命的本质在于是传送生命的运动,即生命之流。生物是生命的载体,个体是负载了材料的生命之流。 生命的特征之一是可以分化出不同的进化路线,所有进化路线都没有终点。 生命是一种内在冲动,生命的过程是进化。生命的状态是变化。我们自身是我们自出生起至今的历史。通过变化...
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