One of the major works of an important modem philosopher, Matter and Memory investigates the autonomous yet interconnected planes formed by matter and perception on the one hand and memory and time on the other. Henry Bergson (1859-1941) was awarded the Nobel Prize in 1927. His works include Time and Free Will, An Introduction to Metaphysics, Creative Evolution, and The Creative Mind.

The final published book by Nobel Prize-winning author and philosopher Henri Bergson (1859-1941), La pensée et le mouvant (translated here as The Creative Mind), is a masterly autobiography of his philosophical method. Through essays and lectures written between 1903 and 1923, Bergson retraces how and why he became a philosopher, and crafts a fascinating critique of philosophy itself. Until it leaves its false paths, he demonstrates, philosophy will remain only a wordy dialectic that surmounts false problems. With masterful skill (...) and intensity, Bergson shows that metaphysics and science must be rooted in experience for philosophy to become a genuine search for truth. And in the quest for unanswered questions, the spiritual dimension of human life and the importance of intuition must be emphasized. A source of inspiration for physicists as well as philosophers, Bergson's introduction to metaphysics reveals a philosophy that is always on the move, blending man's spiritual drive with his mastery of the material world. (shrink)

First published in 2002. Routledge is an imprint of Taylor & Francis, an informa company.

Die Entwicklungsgeschichte des Lebens in all ihrer Lückenhaftigkeit läßt doch schon ersehen, wie sich der Intellekt kraft ununterbrochenen Fortschritts in aufsteigender Linie, über die Reihe der Wirbeltiere hin bis zum Menschen, herausgebildet hat. Sie zeigt uns in der Fähigkeit des Verstehens einen Ausläufer der Fähigkeit des Handelns, eine immer schärfere, immer mehrgliedrigere, immer geschmeidigere Anpassung des Lebewesens an die gegebenen Existenzbedingungen. Woraus zu folgern wäre, daß unser Intellekt im engeren Sinn des Worts dazu bestimmt sei, die vollkommene Verwebung unseres Körpers (...) in seine Umgebung zu sichern, die Beziehungen der äußeren Dinge aufeinander vorzustellen, kurz: dazu, die Materie zu denken. Und tatsächlich wird dies einer der Schlüsse unserer Arbeit sein. (shrink)

Si la vie est une évolution, alors elle doit expliquer jusqu'à la connaissance, l'intelligence, la science et la technique de l'homme, l'homo faber ; si il y a en elle de la création, alors ce n'est pas un postulat extérieur, mais dans son histoire et dans notre vie même qu'on doit l'expérimenter. dans L'évolution créatrice, Bergson pousse ainsi la théorie de l'évolution et l'expérience de la " durée " jusqu'au bout, sans admettre ni une création transcendante ni une vie sans (...) émergence ou nouveauté. Les conséquences traversent toute la science, la théorie de la connaissance, et la philosophie, de 1907 à aujourd'hui. La première édition critique des œuvres de Bergson, dans laquelle s'inscrit le présent volume, répond à un double principe : offrir d'abord le texte intégral du livre tel que l'a publié Bergson, dans sa pagination de référence inchangée ; le compléter ensuite par un dossier comportant des notes historiques et philosophiques ainsi que les variantes éventuelles du texte, une table analytique de l'ouvrage, une série originale d'index, une anthologie des " lectures " majeures et une bibliographie commentée. (shrink)

Cette édition numérique a été réalisée à partir d'un support physique, parfois ancien, conservé au sein du dépôt légal de la Bibliothèque nationale de France, conformément à la loi n° 2012-287 du 1er mars 2012 relative à l'exploitation des Livres indisponibles du XXe siècle. Pages de début Préface Introduction 1 - Le jeu avec les normes 2 - La production des contraires dans la vie quotidienne 3 - Les masques de la valeur4 - La négation critique Conclusion Pages de fin.

Dieu trompeur et malin génie. La valeur de l’évidence liée au problème de l’origine de l’homme. Le malin génie comme artifice méthodologique qui disparaît après avoir rempli son office. Le rôle de la véracité divine lié à la thèse de la création des vérités éternelles.

Penser l'homme et la folie : dans ce recueil d'études où s'est condensée, au fil des dernières années, sa réflexion, Henri Maldiney se propose de penser ensemble l'énigme de l'humanité et l'énigme de la " catastrophe " qui survient à certains d'entre nous. Double décentrement de la pensée, qui la met à la fois hors de l'anthropologie, fût-elle philosophique, et de son envers dans les théories psycho-pathologiques. Double décentrement où s'éprouvent donc au mieux la tradition philosophique - et en (...) particulier celle qui est issue de Heidegger - et la tradition de la Daseinsanalyse et de la Schicksalsanalyse, telle qu'elle est représentée par Binswanger, Straus, Minkiwski, Von Weizsäcker et Szondi. Dans une démarche authentiquement phénoménologique, où il s'agit de retourner à la " chose même " de l'humain et de la folie, de penser en va-et-vient de l'énigme à penser à ce qui en a été dit, Henri Maldiney dégage, par sa conception toute nouvelle de la transpossibilité et de la transpassibilité, une " compréhension " globale du phénomène humain qui le rend moins intraitable que par le passé. Le " séisme " de la folie, montre-t-il, vient d'un énigmatique court-circuit de la transpossibilité et de la transpassibilité, qui est seul propre à les mettre véritablement en relief comme la dimension profonde et cachée de notre expérience : celle de l' "événement " ou de l'émergence du nouveau, de la surprise de l'inattendu. La transpassiblité est une " possibilité " qui nous excède, en ce qu'elle fonde toute possibilité pour nous d'exister, parce qu'elle est en deçà de tout projet, transpossiblité de l'accueil - et de l'accueil transpassible -, y compris de l'accueil par nous-mêmes, de nous-mêmes. " Le réel -répète Henri Maldiney comme un leitmotiv qui traverse tout l'ouvrage -, est toujours ce qu'on n'attendait pas". (shrink)

This paper assesses the prospects of combining the distinctive strengths of the two major educational research programs of critical thinking and critical pedagogy—or, described more accurately, overcoming their shared limitations—in a new and superior educational objective called criticality. Several recent proposals explore the possibilities of engaging in bridge-building between these camps. The plan is that the distinctive strengths of these paradigms—the logical and epistemological precision of critical thinking together with the socio-political consciousness of critical pedagogy—could complement each other, while the (...) associated adjustments to the overall picture could also help us to address their shared shortcomings. This gives us a new and more grounded educational goal of criticality, as suggested and developed independently by a growing number of thinkers. This article joins the ongoing conversation but provides a more counterreactionary tone by striving to vindicate the traditional mainstream conception of critical thinking. I maintain that despite their admirable ambitions, the various expressions of criticality do not succeed in combining the best parts of critical thinking and critical pedagogy, since on a deep metatheoretical level these two paradigms have irreconcilable core principles. First, I argue that the depiction of the failures of critical thinking used to motivate criticality is to a large degree a straw man: in actuality, the existing conceptualization of critical thinking can already do the desired extra socio-political educational work, so there really is no pressing need for the suggested augmentations. Second, the traditional worries of indoctrination, which have followed critical pedagogy since the inception of this educational movement, still remain unresolved within criticality. The only way to address this concern successfully is to lean on critical thinking as the core of our educational theory, bringing us right back to where we started. (shrink)

In this article, I critically analyze the anthropological foundation of the bioethics of philosopher Jean-François Malherbe, particularly as presented in his book, Pour une Éthique de la Médecine. Malherbe argues that such practices as organ donation and transplants, assisted reproduction, resuscitation, and other uses of biotechnologies in contemporary medicine are unethical because they go against essential human nature. Furthermore, he uses this position as a basis to prescribe public policy and institutional practice. In contrast, I argue not only that ‘human (...) nature’ is much more malleable and adaptive to changes in technology and society than Malherbe allows, but also that his criticisms of medicine and technoscientific development overstep the bounds of the social function of philosophical ethics, which is to inform and clarify public debate. Public policy and institutional practice is thus best left to the democratic political process under the parameters of the just rule of law. (shrink)

Volume 20, Issue 7, July 2020, Page W1-W1.

Networks for the exchange and/or sharing of genetic data are developing in many countries. We focus here on the situations in the US and France. We highlight some recent and remarkable differences between these two countries concerning the mode of access to, and the storage and use of genetic data, particularly as concerns two-sided markets and dynamic consent or dynamic electronic informed consent. This brief overview suggests that, even though the organization and function of these two-sided markets remain open to (...) criticism, dynamic e-IC should be more widely used, especially in France, if only to determine its real effectiveness. (shrink)

. Lamarck and Darwin agreed on the inconstancy of species and on the exclusive gradualism of evolution. Darwinism, revived as neo-Darwinism, was almost generally accepted from about 1930 till 1960. In the sixties the evolutionary importance of selection has been called in question by the neutralists. The traditional conception of the gene is disarranged by recent molecular-biological findings. Owing to the increasing confusion about the concept of genotype, this concept is reconsidered. The idea of the genotype as a cluster of (...) genes is replaced by a cybernetical interpretation of the genotype. As nature does jump, exclusive gradualism is dismissed. Saltatory evolution is a natural phenomenon, provoked by a sudden collapse of the thresholds which resist against evolution. The fossil record and the taxonomic system call for a macromutational interpretation. As Lamarck and Darwin overlooked the resistance of evolutionary thresholds, an alternative evolution model is needed, the first to be constructed on a palaeontological and taxonomic basis. (shrink)

The possibility of employing human enhancement interventions to aid in future space missions has been gaining attention lately. These possibilities have included one of the more controversial kinds of enhancements: biomedical moral enhancement. However, the discussion has thus far remained on a rather abstract level. In this paper we further this conversation by looking more closely at what type of interventions with what sort of effects we should expect when we are talking about biomedical moral enhancements. We suggest that a (...) more grounded way to picture moral enhancement, at least in the near term, is to envision a form of cognitive enhancement that also provides some moral benefits by heightening the enhanced person's capability for acting according to their own subjective moral code. While this concept of moral adherence enhancement also has relevance for the moral enhancement discussion more widely, in this paper we apply it specifically in the context of space missions. We argue that there are weighty reasons to consider making biomedical enhancements of the proposed kind a mandatory feature of early-phase long-distance space travel because these missions are high-stakes in nature and take place in an environment where the enhancement could be seen as conferring important advantages while negating many of the traditional arguments weighed against it. (shrink)

Self-organization -- Organisms, finalisms, programs, machines -- Spinoza -- Judaism, determinism, and rationalities -- Fabricating the living -- Ethics.

Unlike some other reproductions of classic texts (1) We have not used OCR(Optical Character Recognition), as this leads to bad quality books with introduced typos. (2) In books where there are images such as portraits, maps, sketches etc We have endeavoured to keep the quality of these images, so they represent accurately the original artefact. Although occasionally there may be certain imperfections with these old texts, we feel they deserve to be made available for future generations to enjoy.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work.This work is in the public domain in (...) the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)