By Valentine Moulard-Leonard
Explores the continuities and discontinuities within the paintings of Henri Bergson and Gilles Deleuze.
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Extra resources for Bergson-Deleuze Encounters: Transcendental Experience and the Thought of the Virtual
So far we have seen that according to him, while the past differs essentially from the present, they both participate in the underlying Ur dimension of becoming, or the constant unidirectional flow of duration. This means that my body, in its very spatiality, coincides with presence; therefore, Bergson concludes, it can only store up the action of the past “in the form of motor arrangements (dispositifs moteurs), and of motor arrangements alone” (1997a, 77/1991, 81, trans. ). This implies, as Bergson will show with his famous treatment of aphasia, that the forgetting involved in various forms of mnemonic pathologies usually associated with the damaging of a certain localized part of the brain must not be ascribed too quickly to the destruction of the memory-images themselves, images that would otherwise have to be strictly localized in that particular part of the brain.
11 Now if science and philosophy must complement one another, then it also means that they must be irreducible to one another. But for Bergson, this irreducibility is no more based in the diversity of their objects than in the diversity of their methods per se; these differences may be an effect, but they cannot be the cause of their necessary distinction, since ultimately the object of both science and philosophy is (at least in principle) reality itself. According to Bergson, the difference between science and philosophy lies in their respective functions.
His self-declared “optimism” is clearly directed at the future;10 he situates his greatest hopes for the actual progress of humanity 19 Bergson-Deleuze Encounters toward universal peace in the combination of mystical aspiration and technological progress (1997b, 310/1935, 291). Such remarks as those we find in the Two Sources only reinforce the work he performed in Creative Evolution, when he proposed a method based in the necessity of the convergence between the respective efforts of philosophy and the sciences (1998, 85/1998, 94).