Henri Bergson is usually brought up among the holy trinity of significant impacts on Modernism-literary and otherwise-alongside Sigmund Freud and William James. Gilles Deleuze's Bergsonism has re-popularized Bergson for the twenty-first century, rather a lot in order that, might be, our Bergson is Deleuze's Bergson. regardless of renewed curiosity in Bergson, his effect continues to be understudied and for that reason undervalued. whereas books reading the impression of Freud and James on Modernism abound, Bergson's impression, notwithstanding greatly said, has been heavily tested even more infrequently. knowing Bergson, realizing Modernism treatments this deficiency in 3 ways. First, it bargains shut readings and opinions of six pivotal texts. moment, it reassesses Bergson's impression on Modernism whereas additionally tracing his carrying on with value to literature, media, and philosophy during the 20th and into the twenty-first century. In its ultimate part it presents a longer word list of Bergsonian phrases, whole with wide examples and citations in their use throughout his texts. The word list additionally maps the impression of Bergson's paintings via together with entries on similar writers, all of whom Bergson both corresponded with or critiqued.
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However, I do want to flag this issue since the debate around Bergson’s conception of number lingers on in contemporary discussions of his philosophy. This dynamic conception of time as a form of energy will be reconceptualized again in Creative Evolution, where Bergson introduces the notion of élan vital which extends the dynamic energy of time into the external world. Bergson will go on to consider memory more fully in Matter and Memory, claiming that memory involves a movement from the past to the future, not a backward looking from the present to the past.
To reach this conclusion will require a further re-conceptualization of the differences between time and space, between consciousness and matter. First, he makes what may be seen as an audacious move, claiming that time is a form of energy which exerts a force on inner states of consciousness, but which is not subject to physical laws because it does not consist of matter. Second, he will extend the role that memory takes on to show how inner states are truly free in a way that inanimate objects are not.
Where motor memory is built up by repetition and contains little trace of our personal engagement with the world (which nevertheless went into its formation), image memory is unrepeatable and personal, “it retains in memory its place and date” (83). The essential difference is between the past as represented (image memory) and the past as acted (body memory). ” This is not to say, however, that image memory serves no purpose. It is this which allows free will to enter into our dealings with the world.