1/24/13. End with Bergson

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1 Jan 29th After 500 years of abstract explanations that tried to combine a local religion to a critical mind, the start of 20th century saw a different discourse Instead of writing an apology to a local religion, authors asked after the human condition, i.e. what is speciality of being human Thus was accepted that most of the characteristics previously included to human experience belong to any animal (in various quantities) All animals and most flora have some perceptive forces, therefore they perceive, have perception ; most move and are mobile; most connect to others and social; etc. Such characteristics don t specify the human condition, they only describe basics that are needed but that don t make the divide between species Nor do they describe what human experience is like Today we know even more of the likeness, sameness and parallel inside the nature; we can t easily claim that human has a condition entirely different of other living beings; only slowly we have caught the consequences of that, the equal right to life for all This challenged the philosophy and psychology of 19th century but did not made it easier to define our own stance There was, like the opposite ends, abstract and banal explanations that did not satisfy anyone: idealistic explanation with some hints to some local gods, and radically reductions to something called matter None of these seem very plausible since they either reduced human experience into an pre established automaton (like soul ) or into a history of matter Even worse, none of these were able to explain how knowledge appears, nor how abstract concepts become workable, nor how meanings (like importance, necessity) attach themselves (or, are attached) in things, nor how values conduct behaviour, etc. Even more less why numbers have meaning, universal concepts (like species) are understandable, individual human beings differ from each other, not only by their use of language but by their understanding when they give any form to their experiences The first push towards a new approach came from mathematicians who were quite unhappy with the thought that numbers are ideal formations that exist in a separate universe Some of them claimed that composers and visual artists work with mathematical quantities and values and put them to work without a reference to a separate universe They work with something that can be presented as quantities (more, less, combination, structure, etc.) but that are not quantities as such, instead they they are colours, sounds, melodies, values, etc. 1

2 They cannot be interpreted as special cases of ideal numbers, instead numbers can be interpreted as idealized quantities For a human being, to understand anything ideal it is necessary to have an experience of various quantities as they appear in everyday life, art and discourse The same seemed to be true of universal concepts as well: after having experiences of various things, one is capable to induce a species of them, catch the sameness and differences Some said that sameness that is needed in that action cannot be induced from anything but they seem to forget that human life takes place as practice that is a good source to make anything alike another This discussion, so abstract as it may seem to your eyes, was a heated one, and some scholars really overreacted to the change it brought to thinking During the same years, in Paris, Vienna, Milan, Zurich and Berlin, several attacks took place against the traditional idea of social presentation We know best the avant garde movement in art and the political uproar that led to the Great War in 1915 Both belong to this discussion, the art movement because it was closely related to authors who coined the new approach to experience (most eminently Henri Bergson), and the political uproar because it forced thinkers out of their ivory towers, to meet the everyday practice (the so called life ) Both art and politics were about reception, perception, conception, and implementation; the changes thus needed were quite radical by nature What changed in those days? Abstract authority ( the god ) lost its power, all power deduced from that (kings, czars, popes and other puppets) vanished into thin a air The firm belief in an order more universal than human life turned to a cynical grimace that did not considered universalism a current value Humane became a start (New Humanism), what takes place in an individual (New Individualism), what can be found in discussions together (New Conceptualism This meant an emancipation that included a right to base one s life as one sees fit (not on tradition, not on beliefs, not on fear, not on inferiority in front of anything or one) Though, today, the word emancipation sounds quite outdated, it was the real incentive towards what we have now: societies that take an individual for free, independent, actor of his/her own life Henry Bergson was the first to write down a study of the new consciousness: Essai sur des données immédiate de la conscience (1889), a work that was like a bonfire, it attacked several beliefs with fatal sparks but did not explain much (or, enough) He avoided traditional argumentation and appealed to an evidence an everyday experience seemed to give Since Alfred Jarry s scandals to the death of Dada, avant garde was about emancipation, becoming aware of one s nature Since late Romanticism, political uproars were about emancipation, becoming aware of one s nature 2

3 En evidence is here a key concept: previously only formal descriptions were taken to give an evidence, like 1+1=2; in Immanuel Kant (100 years back), only World, God and I were evident In Bergson, the evidence was anchored in an individual human being in his/her everyday life, a place that was inexistent for the authors before him There was no universal, general or anything outside individuals who, together, created a society (culture, etc.), but who, individually, lived in an immediacy of given ness in/of the World Bergson became a fashionable author who was translated, widely, and discussed whenever people with at least some literacy met He got a Nobel Prize for literature, an honour or dis honour that cannot be overlooked He was the inspirer to many, not only in literature and art but in philosophy as well His main thesis was that the human condition is made of data immediately given in everyday practice Thus immediacy cannot be avoided, it is there, whatever you intent We are in that immediacy and mostly passive in it, like rechargeable items in a charger; at the same we have our own life that we think we manage, control and guide But more true is to see the human being as a reaction to the worldly exuberance: world lives my life Bergson attempted to explain this with some new concepts (or, at least, words) that did not stand long wear; elan vital, duration (la durée), intuition, and the rapports entre l âme et le corps that introduced a new angle in the relation between mind and body, like briefing by turns between them Bergson turned our eyes toward the world, nature and its huge powers to create new at any given moment Human being is quite small there and dependent of the world: all forces we have come from world, the intellectual, creative, spiritual forces He wanted to make appear a combined creative force that he called elan vital, vital surge, and that he saw as a more humane form on evolution, all kind of creation combined in one surge These movements and authors made it necessary that a a new approach must have appear In psychology, novel ideas came from Vienna where some scholars and practicing therapists have started a movement that claims that human experiences are the key to psychic disturbances If we are able to go back to an experience that turned unfavourable for a person, we may change the impact of that experience and make it favourable for the person who then recovers Such an idea was strange because most people thought (and think even today) that psychic disturbances originates in the Wrath of God(s) or karma Viennese therapists wanted to liberate men: liberate them from religion, tradition, beliefs, fate and turn them into people who are able to guide their own lives towards a better future All that was needed was a new idea of experience: that your life is made of experiences, and you have interpreted them either favourably for you or unfavourably for you The interpretation can be resolved and turned into better End with Bergson 3

4 One person worth mentioning here is Lou Andreas Salomé, a Finnish Jewess from St Petersburg who counted as her friends Paul Rée, Friedrich Nietzsche, Rainer Maria Rilke, Sigmund Freud, Tolstoy and most of the suffragettes of the era ( ) She worked with Freud in order to make him better understand the difference between a duty ridden male life and more complex life a woman may live She did not make the difference by sex but by the roles given to both Men tend to find a groove to follow already in their younger years, a career, a solid place in the world this will then base all interpretations they do whatever they experience Women may try the same, e.g. choosing the groove towards motherhood or a career in outside world, but whatever they choose, they find expectances conflicting more often than men Thus Freud s patients most often were women whom he tried to help by interpreting them as men And it did not work Lou Salomé went through all kind of individual situations she knew to describe to Freud both the individual and genre related problems there are in Freud s theory of changing the interpretations of experiences Lou Salomé considered the experience as a good starting point but she claimed that a therapist must know the structure, the parts, the construction of the experience more closely, more analytically than they did so far Freud gave to Lou Salomé all the credit she deserved The artistic avant garde have already claimed that an artistic experience is a special one but quite applicable to all experiences since it is free, open and not hypocritical: it always attempts to start from the beginning (though it, certainly, needs the history) So, what will appear if we interpret the experience as a start that takes place at any/every moment? Will that ruin the consistency of human being or being human? How is a person or a personality possible if the source act of it, the experience, always starts anew? These questions in mind, one Edmund Husserl started to compose a structure quite different from those we knew in theoretical literature: he quitted the norm actors (subject, object, nature) and wanted to follow the ideas he knew from contemporary art, music, therapy and literature; he had a history as a mathematician who did not believe in ideal universe of numbers He said he did not need reality, nor subjectivity He thought that, ok, we have experiences that seem to arise from some phenomena, but we don t know how they arise and what those phenomena are On the other hand, he could not see that to know something would have come from some other source than experience since all things in mind seem to have an experiential origin, even numbers and mathematical forms Experience and what are able to do with it seem important The phenomena that seem to act reactions in us are important source but it did not look important to define how they exist or wherefrom they came 4

5 Phenomena, all the same, all of them function the same way: they appear to us, make us active, give food to imagination and knowledge That is their nature Whether they are real or unreal is less meaningful, perhaps without any significance Perhaps we can t even know what real indicates If they activate us to have experiences, they are great Here Husserl made a strange decision since all the history before him was a debate about the reality and its certainty in knowledge Belle Époque, the years before the Great War, was a divide: in Europe, artists, therapists and philosophers quitted the idealism, the quest for real reality, and the certainty of knowledge Instead they were after the immediacy of experience, a new start in every moment, ahistorical personality, freedom from tradition, individual choice, varieties of presence for all, order that one can create him/herself The main nominator was the experience and how one defines it, purifies it from old junk, makes it a flow to follow, and seize the moment In art, therapy and philosophy the discourses differed greatly; the Great War ended a part of the discourse since so many good minds were severed from their bodies, so many who lived further were demoralized for good, so many saw that the freedom can be interpreted into an ideology that was pure nihilism, cynicism, and wrath, hatred, contempt of other s experiences If there is no real reality and all is only dependent on phenomena, why not to manipulate the phenomena and turn experiences into profit? 5

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