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psychological science, August 21, 2011
Bringing on our future.
Our science has been slow to respond to the tendencies of parasites to form institutions maintaining themselves, like animals which have become parasitic on other organisms and have no need of moving about to find their own nourishment. I found this idea early in the book Mind-Energy (1920), an English translation of lectures and essays by Henri Bergson translated by H. Wildon Carr. The book starts with a mention of Huxley, a naturalist who was also a philosopher, for the threefold problem of consciousness, of life and of their relation.
Energy has been slowly borrowed from the sun by plants. Animals feed on plants or on other animals in order to have energy to release. Evolution has the support of comparative anatomy, of embryology, and of paleontology. Bergson would like life to take:
ever greater and greater risks
towards its goal of an ever
higher and higher efficiency (p. 24).
It is earth's hidden fire
which appears at the summit
of the volcano. (p. 32).
The second lecture, delivered April 28, 1912, is called The Soul and the Body. Bergson is concerned about stopping points:
The idea is a halt of thought;
it arises when the thinking,
instead of continuing its own train,
makes a pause or is reflected
back on itself. (p. 55).
The work of the brain
is to the whole of conscious life
what the movements of the
conductor's baton are to
the orchestral symphony. (p. 58).
Let us say, if you will,
that the brain is the organ
of attention to life. (p. 59).
The more we become accustomed
to this idea of a consciousness
overflowing the organism,
the more natural we find it to suppose
that the soul survives the body. (p. 97).
Bergson's lecture on Dreams, March 20, 1901, might be compared to an analysis suggested by Freud in the book he had recently published in German. According to Bergson:
Your life in the waking state
is, then, a life of toil, even when
you suppose you are doing nothing,
for at every moment you must choose
and you must exclude. You choose
among your sensations, since you
reject from consciousness a host
of "subjective" sensations which
reappear when you sleep.
You choose among your memories,
since you reject every recollection
which does not mould itself on your
present state. This choice which you
are continually accomplishing,
this adaptation ceaselessly renewed,
is the essential condition of what
you call common sense. But such
adaptation and choice keeps you in
a state of uninterrupted tension. (p. 125).
Consciousness, I said, is better balanced
the tenser its concentration on action,
and more unstable the more it is detended
in a kind of dream. (p. 147).
The patient, puzzled at finding that
his perception is incompletely real,
and therefore incompletely present,
hardly knows if he is dealing with
the present or the past or even with the future. (p. 148).
Crimes against humor have to do a tremendous amount of work to express something so vividly that the tension maintained by common sense goes out the window. Psychic deficiencies become obvious:
In order to define these states
we simply have to indicate
what has disappeared from consciousness.
They consist in an absence.
We all agree in seeing in them
a psychic deficiency. (p. 151).
An article on creative tension called Intellectual Effort was published in 1902. The movement of ideas to fix a group of impressions is likely to attempt to become a work of art in modern society because commercial success is much more likely in contemporary American fiction, drama, or the motion pictures than any other kind of scheme. Memory is not likely to bring a complex organization that thwarts every attempt to comprehend itself to what Bergson calls:
responding automatically
by an appropriate act. (p. 203).
The fact is that it is the memory
which makes us see and hear,
and the perception is incapable
by itself of evoking the memory
which resembles it, because, to do that,
it must have already taken form
and itself be complete; now, it only
becomes complete and acquires a distinct form
through that very memory, which
skips into it and provides most of
its content. (p. 207).
I have reached an age at which considering a new form of philosophy is difficult, but the political struggles are easy to picture as a result of a series of mistakes setting up tremendous repudiations for a future that coincides with the retirement of Americans my age. Having an interpretation of events which is unacceptable to the people who obtain power in a system running on the marginal thinking of millionaires and billionaires who thrive on rolling in money that has a big downside when no lockbox has the Social Security trust fund and every political idea has to include tax cuts might be like a song from the Freak Out album by the Mothers of Invention.
There's no way to delay
that trouble coming every day.
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