Abstract

Although he developed one of the most important modern theories of time, Bergson has often been criticised for not thinking history. Drawing on his writings from Creative Evolution to The Two Sources, I show that, on the contrary, he was trying to define history in a new way, one that would not be exhausted by the traditional opposition to the natural sciences. Bergson’s new philosophy of history, free of teleology and determinism, allows us to think the specificity of the human historical dimension without erasing its articulation with natural evolution. Against the critical readings Aron and Merleau-Ponty have offered, I maintain that Bergson’s philosophy does not withdraw into an individualist spiritualism but includes the collective dimension and the history of non-human, both natural and technological, reality.