Time and Free Will: An Essay on the Immediate Data of by Henri Bergson

By Henri Bergson

Bergson argues at no cost will by means of exhibiting that the arguments opposed to it come from a confusion of other conceptions of time. rather than physicists' proposal of measurable time, lifestyles is perceived in human event as a continuing and immeasurable stream instead of as a succession of marked-off states of realization.

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For the implications of this for Aristotle’s method, see endoxon. 7. The Epicurean view of doxa shares both Platonic and Aristote­ lian traits. ). L . x, 50-51). dyas: dyad, pair . ^ According to one account of Pythagoreanism preserved m a late author (D ,L . v m , 25), the Dyad was derived from the Monad (monas); but on the basis of the “Table of Contraries” in Meta. 986a, the Monas and Dyas would seem to rank as co-principles, and if the Monas is associated with the Good {agathon) (Aetius i, 7, 18; see Eth.

Time, on the other hand, is a kind of degeneration of this total self-presence due to the soul’s inability to accept this tota simulteitas (compare the similar degeneration of theoria into praxis in the soul· see physis)· time, then, is the life of the soul progressing from state to state ( ill, 7 , 1 1 ) . d daimon or daimonion: supernatural presence or entity, somewhere between a god (theos) and a hero 1. The belief in supernatural spirits somewhat less anthropomorphmed than the Olympians is a very early feature of Greek popular religion; one such daimon is attached to a person at birth and deter­ mines, for good or evil, his fate (compare the Greek word for happiness eudaimonia, having a good daimon).

For aphairesis as the theological via negativa, see agnosias. aphthartos; indestructible; for the indestructibility of the soul, cf athanatos 1. , it will or might cease to exist”; and while he finds agreement among his predecessors that the world is a product of genesis (see agenetos), there are those willing to admit its destruction (ibid, i, 279b). Among these latter there are some who posit a single destruction and others who maintain that the de­ struction of the kosmos is recurrent. Aristotle does not specify who the first group are, but Simplicius, in commenting this passage, identifies them as the Atomists, and the identification seems likely (see Diels, frs.

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