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GUIDE TO THE PHILOSOPHY 1938 - 1947.pdf - Rare Books at ...

GUIDE TO THE PHILOSOPHY 1938 - 1947.pdf - Rare Books at ...

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ETfalGl<br />

because of the intellect 1<br />

! incorrigible habit of cutting up<br />

the reality with which it deals into link bits. When the<br />

reality which is an individual personality is divided into<br />

bits, each part of it appears to be causally dependent upon<br />

all the other parts, each event in it to be the necessary<br />

result of every other event, each phase of the character<br />

which the personality assumes to be the product of all the<br />

past phases, and each action in which it expresses itself<br />

to be determined by all the motives and desires which are<br />

playing upon it <strong>at</strong> the moment of action.<br />

But this view, Bergson insists, is only true of the part,<br />

the event, the phase, and the action when they are con*<br />

sidcrcd in isol<strong>at</strong>ion. Now an action considered in isol<strong>at</strong>ion<br />

is an abstraction and a false abstraction from the action<br />

which in real life occurred. The abstracting has been done<br />

by the intellect which insists on regarding our personality<br />

as being made up of st<strong>at</strong>es of consciousness which persist<br />

unchanged until they are replaced by other st<strong>at</strong>es, and of<br />

actions in which the separ<strong>at</strong>e st<strong>at</strong>es of consciousness express<br />

themselves. Having made this abstraction, the intellect then<br />

proceeds to reason about the actions so abstracted, as if<br />

they were isol<strong>at</strong>ed and self-contained events springing from<br />

and entirely conditioned by the st<strong>at</strong>es of which they are<br />

the expressions.<br />

But, Bergson insists, the life of the individual is not to<br />

be regarded as a succession of changing st<strong>at</strong>es; the life of<br />

the individual is a continuous and indivisible flow, and it<br />

is precisely when it is taken as such th<strong>at</strong> it is seen to be<br />

free and undetermined. Divide die individual's life into<br />

parts, consider the individual's actions separ<strong>at</strong>ely, and you<br />

will find th<strong>at</strong> each part and each action is determined by<br />

its predecessors. But wh<strong>at</strong> is true of the parts is not true<br />

of die personality as a whole. It is the n<strong>at</strong>ure of life to be<br />

cre<strong>at</strong>ive, and the individual taken as a whole is necessarily<br />

cre<strong>at</strong>ive by virtue of the fact th<strong>at</strong> he is alive. But if his<br />

life is cre<strong>at</strong>ive, and cre<strong>at</strong>ive in each moment of it, it is<br />

clear th<strong>at</strong> it is never completely determined by wh<strong>at</strong><br />

went before. If it were so determined, it would only

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