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differentiation philosophy maps skip to content philosophy maps mind maps infographics and expositions sidebar archives march 2015 february 2015 january 2015 december 2014 november 2014 october 2014 september 2014 august 2014 top posts pages jung categories buddhism capitalism catholic christianity dualism economics empiricism ethics existentialism german idealism government greek humanism idealism judaism modern morality nihilism personality phenomenology political science political theory process theory psychology romanticism science socialism sociology spiritualism uncategorized follow philosophy maps on wordpress com subscribe to blog via email enter your email address to subscribe to this blog and receive notifications of new posts by email email address subscribe join 98 other subscribers search for recent posts jung march 23 2015 freud march 1 2015 husserl february 15 2015 heidegger january 4 2015 sartre december 14 2014 tags aesthetic anitquity aristotle bacchus being christian christianity church city of god cynics differentiation eastern orthodox ego elements empiricism epicureans existence existentialism faith freedom gibons government greek hegel heraclitus history holy trinity idealism impulse intuition judaism liberty libido life lycurgus milesian modern monastic nominalism ockham ontology oriegon original sin orphism pantheism parmenides passions phenomenology plato plotinus pre socratics psychology pythagoras razor reason religion rome saint ambrose saint augustine saint benedict saint jerome schopenhauer science self skeptics socialism socrates socratics spirit stoics theory of salvation theory of time thomas aquinas time west top posts pages jung this work is licensed under a creative commons attribution noncommercial sharealike 4 0 international license differentiation bergson november 15 2014 november 16 2014 nonnaci bergson complexity creative evolution differentiation divergence duration elan vital idealism instinct intelligence interpenetration intuition life memory multiplicity perception realism space spirit time vitalism leave a comment bergson s philosophy distinguishes two forms of time which provides a counter argument to kant s free will as partly subject to causality kant along with most philosophers have adopted spatial or mathematical time which borrows from our intuitions on the divisibility of space time acquires discrete units and can be measured bergson argues that pure time or duration is both continuous and indivisible events evade comparison and so there neither can be mechanistic determinism nor teleology duration is initially described as qualitative multiplicity heterogeneous temporal as opposed to quantitative multiplicity homogeneous spatial a typical example follows the experience of interpenetrating feelings one feeling transforming into another which evade non conceptual comparison akin to the difference senses a lesser image is one of color gradient spectrum where different colors are represented but do not interpenetrate thus duration can be characterized by heterogeneous moments that blend or progress from one form to another it evades conceptualization as language imposes structures that demarcate categories and would separate duration intuition for bergson is the experience of entering into oneself sympathy it escapes the divisioning of things into parts and then the re synthesis into categories that only give relative knowledge regularized by our needs by entering into a thing a buddhist principle we are able to move between others through effort by sensing differences other durations this movement allows extremes in heterogeneity to be connected e g red to blue and thus unify dualistic positions the prolongation of past movement with the current moment bergson calls memory and equates with intuition or image image is a middle ground between material in realism and representation in idealism representation is a sectioning of the image for utility s sake whereas material lacks the power to cause representations the canonical example of memory follows the image of the inverted cone intersected with the plane the apex represents the present the base is pure memory or the unconscious and the plane is the representation of the world if the apex intersects with the plane then the image of the body participates in the world thinking focuses the cone on distant memories to produce singular images this is a movement from interpenetration into fragmentation action contracts the singular images so that only one is selected the scene contracts to a single image whence a generalization can be made bergson s third principle of creative evolution reconciles the continuity interpenetration of duration time with the practical utility of representation space the theory consists of four parts vital impulse this is an all embracing impulse at the beginning of life to explain change and the tendency towards consciousness complexity it is unlike mechanism which is specific enough to account drive all novelty from low order parts it is unlike finality which explains complexity in hindsight w r t final causes principle of divergence differentiation life differentiates itself according to opposing instinct and intelligence within instinct are more opposites such as mobility immobility e g animals plants intelligence or the production of representations in humans and lesser primates are differentiated from tool use creation to abstract thought human whose ego is the product of intelligence is at a loss from instinct which is necessary for understanding time and ultimately vital impulse source of change intelligence instinct this is the claim that a shred of instinct remains within man s being both intelligence and instinct are tendencies that have origins in the production of change for example one can both read how to swim intelligence and actually swim by immersing oneself into water instinct intuition or the process of getting in touch with things themselves within themselves navigating heterogeneous interpenetrating moments allows man to gain knowledge of the absolute bergson will representation october 24 2014 october 24 2014 nonnaci aesthetic asceticism buddhism compassion differentiation impulse individuate modern pantheism plato platonic schopenhauer striving subject object suffering sufficient reason will leave a comment modern subjectivism acquires new found significance in the works of schopenhauer and later that of nietzsche schopenhauer integrates a number of eastern concepts buddhist striving suffering subject object core with the western post kantian framework noumena phenomenon thing in itself his first major thought uncovers an important assumption behind leibniz s principle of sufficient reason knowledge truth must have sufficient explanations particulars that require explanations presuppose a subject that seek the explanation subject object divide is the root of sufficient reasons moreover sufficient explanations can be differentiated by the categories of the objects referenced material things have casual relations abstractions by logic mathematical geometrical constructions by number space psychology motivation by moral reasoning explanations by such categories of objects shall also be mutually exclusive or unmixed this argument is used against kant s thing in itself a mind independent object that is inaccessible to human experience as having caused mind dependent sensory experience causality between these objects is a categorical error sensory experiences are denied their external causes and instead must be related in another way schopenhauer s answer is a pantheist one where sensory information are not caused but instead are representations of the will two sides of the same coin e g the appearance of lightning is the representation of the will of electric potential the movement of our physical bodies as manifestation of our own wills the unity between will and representation in our bodies subject with object assigns it greater importance as it is treated as the point of reference to all other objects acts of the will are instantly objectified by the body and thus one and the same will is objectified through a two tiered approached platonic ideas which are outside space time and then by their particulars which are constituted in space time the world of appearances is thus a reflection of will panpsychism schopenhauer s will is unlike that of the rational logical self consciousness of the german idealists of his time will is a wholly mindless aimless and non rational urge responsible for our instinctual drives it is blind impulse with neither aim nor determination such a world strives for nothing in particular but only to further fragment differentiate individuate itself through principles of sufficient reason law of free energy will agree the experience of such fragmentation is human suffering and frustration three solutions are posited the aesthetic perception or merging with less differentiated minds discernment through objects losing oneself in an object and access its platonic idea high art gives spatial temporal forms to these ideas which allow others to more closely access them music has special importance as they contain the structures of the world itself along a feeling axis having compassion for the suffering of others as they are cut from the same cloth from the act of humanity itself recognizing the universal consciousness in everyone curbs the energy of blind impulse determining our own innate propensities characteristics self knowledge leads to tranquility asceticism or minimizing one s desires reduces suffering and frustration it is a form of regression into a less differentiated state and the curtailing of will to knowledge will representation create a free website or blog at wordpress com subscribe subscribed philosophy maps join 98 other subscribers sign me up already have a wordpress com account log in now privacy philosophy 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