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By F. C. T. Moore

It is a ebook concerning the philosophy of Henri Bergson (1859-1941) that indicates how correct Bergson is to a lot of up to date philosophy. The ebook takes as its element of departure Bergson's insistence on precision in philosophy. It then discusses quite a few themes together with laughter, the character of time as skilled, how intelligence and language may be construed as a realistic made of evolution, and the antimonies of cause represented through magic and faith. Written in a terse and transparent kind, this e-book will end up beautiful to lecturers and scholars of philosophy, cognitive technology, psychology, spiritual reviews and literature.

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Extra info for Bergson: Thinking Backwards

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004 Cambridge Books Online © Cambridge University Press, 2014 28 BERGSON: THINKING BACKWARDS they are not simply actions which it is logically possible for an agent to perform. Rather they are actions which the agent has some tendency to perform. And this means that they can be of two kinds. They may spring from instinct, or they may spring from intelligence (and the creative learning which it makes possible). This means that the 'filtering' of real properties, which constitutes pure perception, is not only a biological, but also a social phenomenon.

004 Cambridge Books Online © Cambridge University Press, 2014 PHILOSOPHY AND KNOWLEDGE 33 localized, its being extended is also in question20. So Bergson's 'ultra-externalist' theory of pure perception seems incapable of handling affections or sensations, if indeed they are in a sense experienced as continuous with perceptions. Bergson's answer to this objection will be to deny the appropriateness of the description of the case as a perception becoming an affection. For our bodies, with which and through which we perceive, are different from other images, in that we are aware of them not only through perception, but also through our affections.

Thus, if we turn to the general issue of precision in philosophy, or in other disciplines, we shall be led to question the idea that precision is a matter, at a superficial level, of style, or more deeply of a method which could be described independently of the subject-matter to which it is to be applied. Thus, the test of precision will be not only a matter of method or style, but also a matter of adequacy to the subjectmatter. Now, if we adopt a subject-matter-specific view of precision, then philosophy is faced with a dilemma.

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