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William James and Henri Bergson : A Study in Contrasting Theories of Life (1914)
Consisting of some 572 letters with annotations, with another 460 summarized by date, this tenth volume in a projected set of 12 offers all of James's known correspondence during a pivotal period in his development as a philosopher. The introduction notes that among the torrent of philosophical works that James (1842-1910) wrote during a time of poor health were The Varieties of Religious Experience (1902) and articles on what he called "radical empiricism." Skrupskelis (emeritus, philosophy, U. of South Carolina) and Berkeley (editorial coordinator, The Works of William James) include a chronology of the letters, many to novelist brother, Henry James, and fellow philosophers including Dewey, Schiller, and Bergson; a biographical register; textual record of major revisions; and James family tree. Annotation copyrighted by Book News, Inc., Portland, OR
Winner of the 2012 Godbey Authors' Awards presented by the Godbey Lecture Series in Southern Methodist University's Dedman College of Humanities and Sciences Living Consciousness examines the brilliant, but now largely ignored, insights of French philosopher Henri Bergson (1859–1941). Presenting a detailed and accessible analysis of Bergson's thought, G. William Barnard highlights how Bergson's understanding of the nature of consciousness and, in particular, its relationship to the physical world remain strikingly relevant to numerous contemporary fields. These range from quantum physics and process thought to philosophy of mind, depth psychology, transpersonal theory, and religious studies. Bergson's notion of consciousness as a ceaselessly dynamic, inherently temporal substance of reality itself provides a vision that can function as a persuasive alternative to mechanistic and reductionistic understandings of consciousness and reality. Throughout the work, Barnard offers "ruminations" or neo-Bergsonian responses to a series of vitally important questions such as: What does it mean to live consciously, authentically, and attuned to our inner depths? Is there a philosophically sophisticated way to claim that the survival of consciousness after physical death is not only possible but likely?
What Is Adaptation? explores the concept of adaptation in both biological and cultural contexts. Richard Lloyd, an evolutionary biologist and science writer, provides a nuanced and thought-provoking analysis of how organisms and cultures respond to changing environments. Drawing on cutting-edge research in fields as diverse as genetics, psychology, and anthropology, Lloyd's work challenges us to rethink our assumptions about adaptation, and to consider the complex interrelationships between genes, behavior, and culture in shaping our responses to the world around us. This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
The novel is modernism's most vital and experimental genre. With a chronology and guide to further reading, this 2007 Companion is an accessible and informative overview of the genre.
Henri Bergson (1859–1941) is widely regarded as one of the most original and important philosophers of the twentieth century. His work explored a rich panoply of subjects, including time, memory, free will and humour and we owe the popular term élan vital to a fundamental insight of Bergson’s. His books provoked responses from some of the leading thinkers and philosophers of his time, including Albert Einstein, William James and Bertrand Russell, and he is acknowledged as a fundamental influence on Marcel Proust. The Bergsonian Mind is an outstanding, wide-ranging volume covering the major aspects of Bergson’s thought, from his early influences to his continued relevance and legacy. Thirty-six chapters by an international team of leading Bergson scholars are divided into five clear parts: Sources and Scene Mind and World Ethics and Politics Reception Bergson and Contemporary Thought. In these sections fundamental topics are examined, including time, freedom and determinism, memory, perception, evolutionary theory, pragmatism and art. Bergson’s impact beyond philosophy is also explored in chapters on Bergson and spiritualism, physics, biology, cinema and post-colonial thought. An indispensable resource for anyone in Philosophy studying and researching Bergson’s work, The Bergsonian Mind will also interest those in related disciplines, such as Literature, Religion, Sociology and French Studies.
For a century now, scholars have searched for the “source” of Marcel Proust’s startlingly innovative novel À la recherche du temps perdu. Some have pointed to Henri Bergson, Sigmund Freud, or Paul Sollier. Others have referenced the novels of Henry James. But no one has focused on the more significant influence of the writings of Henry’s older brother, the psychologist and Harvard professor William James. A close comparison reveals the degree to which Proust’s novel stems from James’s psychological and philosophical theories. William James was a prominent member of the scientific, medical and philosophical communities in Proust’s Paris and was close friends with two men well known to Proust. His works were translated into French and reviewed in French journals and newspapers. This book discloses how Proust likely became familiar with William James and illustrates how James’s writings were key to Proust’s ability to craft the book he had been trying to write, extending even to his use of similar language and imagery and a narrative schema that arguably mimics James’s descriptions of consciousness, perception, and memory. Proust’s hero assiduously explores the vague, uncertain, relational aspects of experience, the trials and comforts of habit, the salvational potential of memory, the “moral” aspects of personal history teeming with impression and desire—these are the truths of human psychology and behavior theorized by William James and made fictional flesh in Proust’s rendition of lived experience.
Ontology after Philosophical Psychology addresses the question of William James’s continuity of consciousness, with a view to its possible actualizations. In particular, Michela Bella critically delineates James's discourse. In the wake of Darwin's theory of evolution at the end of the nineteenth century, James's reflections emerged in the field of physiological psychology, where he developed for the case for a renewed epistemology and a new metaphysical framework to help us understand the most interesting theories and scientific discoveries about the human mind. Bella’s analysis of the theme of continuity makes it possible to appreciate, both historically and theoretically, the importance of James's gradual transition from making observations of experimental psychology on the continuity of thought to developing an epistemological and ontological argument that continuity is a characteristic of experience and reality. This analysis makes it possible both to clarify James's position in relation to his historical context and to highlight the most original results of his work.
William James is frequently considered one of America's most important philosophers, as well as a foundational thinker for the study of religion. Despite his reputation as the founder of pragmatism, he is rarely considered a serious philosopher or religious thinker. In this new interpretation David Lamberth argues that James's major contribution was to develop a systematic metaphysics of experience integrally related to his developing pluralistic and social religious ideas. Lamberth systematically interprets James's radically empiricist world-view and argues for an early dating (1895) for his commitment to the metaphysics of radical empiricism. He offers a close reading of Varieties of Religious Experience; and concludes by connecting James's ideas about experience, pluralism and truth to current debates in philosophy, the philosophy of religion, and theology, suggesting James's functional, experiential metaphysics as a conceptual aid in bridging the social and interpretive with the immediate and concrete while avoiding naive realism.