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Creative Evolution

Henri Bergson

Language:
English
Status:
Complete work
Authorship:
Written by the author
Condition of the text:
Some scanning errors (automatic measure over the whole text, not checked by hand) · 10 illegible passages, excluded from answers
Extent:
~180,000 words · 844 passages
Cite this work
  • APAHenri Bergson. (n.d.). Creative Evolution. Digital reproduction: SigPhi. https://sigphiai.com/en/works/henri-bergson/creative-evolution
  • MLAHenri Bergson. Creative Evolution. Digital reproduction, SigPhi, https://sigphiai.com/en/works/henri-bergson/creative-evolution.
  • ChicagoHenri Bergson. Creative Evolution. Digital reproduction, SigPhi. https://sigphiai.com/en/works/henri-bergson/creative-evolution.

Reference to the edition that SigPhi reproduces: SigPhi is its digital reproduction, not its publisher. The edition's year is not in the metadata (hence "n.d."), and the translator appears only when recorded.

What it is about

Bergson's proposal that evolution is explained neither by chance nor by a plan laid down in advance, but by an impulse — the élan vital — that tries paths and divides into diverging directions.

Context and history

Published in 1907, it had enormous success outside philosophy and made him a celebrity; in 1927 he was given the Nobel Prize in literature. The part that has worn best is not the élan vital, which biology never accepted, but the critique of the way the intellect manufactures time: Bergson argues that thought, made for action, turns duration into a succession of motionless instants, and for that reason cannot think what changes.

Editorial context, not a citable source: unlike the passages of the work itself, these statements cannot be checked against the corpus.

How it begins
From this survival of the past it follows that consciousness cannot go through the same state twice. The circumstances may still be the same, but they will act no longer on the same person, since they find him at a new moment of his history. Our personality, which is being built up each instant with its accumulated experience, changes without ceasing. By changing, it prevents any state, although superficially identical with another, from ever repeating it in its very depth. That is why our duration is irreversible. We could not live over again a single moment, for we should have to begin by effacing the memory of all that had followed. Even could we erase this memory from our intellect, we could not from our will. Thus our personality shoots, grows and ripens without ceasing. Each of its moments is something new added to what was before. We may go further: it is not only something new, but something unforeseeable. Doubtless, my present state is explained by what was in me and by what was acting on me a moment ago. In analyzing it I should find no other elements. But even a superhuman intelligence would not have been able to foresee the simple indivisible form which gives to these purely abstract elements their concrete organization. For to foresee consists of projecting into the future what has been perceived in the past, or of imagining for a later time a new grouping, in a new order, of elements already perceived. But that which has never been perceived, and which is at the same time simple, is necessarily unforeseeable. Now such is the case with each of our states, regarded as a moment in a history that is gradually unfolding: it is simple, and it cannot have been already perceived, since it concentrates in its indivisibility all that has been perceived and what the present is adding to it besides. It is an original moment of a no less original history.

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