Bergson, Politics, and Religion by Alexandre Lefebvre

By Alexandre Lefebvre

Henri Bergson is basically identified for his paintings on time, reminiscence, and creativity. His both leading edge interventions into politics and faith have, in spite of the fact that, been missed or pushed aside earlier. within the first publication in English devoted to Bergson as a political philosopher, major Bergson students remove darkness from his positions on center issues inside 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 typically on his final publication, The resources of Morality and Religion, the members ponder 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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Soulez and Worms, Bergson, 187. part i Closed and Open one The Closed and the Open in The Two Sources of Morality and Religion a distinction that changes everything Frédéric Worms Translated by Alexandre Lefebvre and Perri Ravon j It may appear presumptuous to maintain, as I will do here, that a distinction—especially one set out in a philosophy book—could change everything, that is, even change everything in our lives. I must therefore immediately make clear that it is not the book itself that changes everything; Bergson, in publishing The Two Sources of Morality and Religion in 1932, would certainly not have made such a claim!

1. See Damasio, Descartes’ Error. See Marion, The Erotic Phenomenon, 7. See Pippen, The Persistence of Subjectivity, 149. Soulez and Worms, Bergson, 187. part i Closed and Open one The Closed and the Open in The Two Sources of Morality and Religion a distinction that changes everything Frédéric Worms Translated by Alexandre Lefebvre and Perri Ravon j It may appear presumptuous to maintain, as I will do here, that a distinction—especially one set out in a philosophy book—could change everything, that is, even change everything in our lives.

Such is the very simple and literal definition of closed societies: ‘‘They may be very vast . . [but] their essential characteristic is none the less to include at any moment a certain number of individuals, and exclude others’’ (ts 31/1000; translation modified). What could be simpler? A closed society is one that does not include everyone, that marks a spatial limit, a frontier, an exclusion. But this spatial closure is immediately moral. Where the society stops so too does its morality. This closure, therefore, is not just a simple fact but also a serious problem.

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