Les moeurs au 17e siècle comme nous les retrouvons dans l’Avare et les leçons de morale de Molière.
This component can beexplained neither in terms of biological factors norunion with God.

Conversely, dynamic religion is supra-intellectual.

On the contrary,experience, is realized with enthusiasm, provides joy rather thanthrough the personal efforts of ethical geniuses, and is spread through their imitationwhereas absolute morality has a mystical one.
Note from the translator: H ик o л a й O н y ф p и e вич Л occ к i й, “H. In order to understand this very vast spheremanifestations under earthly conditions, it is necessarpositive significance of the relative values of earthly existence, a theory of theirhierarchy, and of the ways they are perceived by human beings.Note from the translator: Lossky refers to page 248, but the phrase he issymboliques”) is in fact from page 247 of the 1932 edition.Note from the translator: Thanks are due to Maria Cherba and Alexandra Koshkina for valuableResearchGate has not been able to resolve any references for this publication.Join ResearchGate to find the people and research you need to help your work.This is a translation from the Russian of Nikolai Lossky’s review of Henri Bergson, Les deux sources de la morale et de la religion (1932). Especially worthwhile are the argumenthe objectivity of mystical experience and general consideratconfirmed by modern philosophical literature, penetrating deeperUnfortunately, however, in Bergson’s book the essential problems of thephilosophy of religion remain not only unsolved, but sometimes even untouched.God and the world, whether it should be understood inof immortality, Bergson says that it is possible to suppose the persistence ofindividuality after death, because it has functions, independent of the body, butwhether this is a temporal or permanent experience of theunresolved (p. 283).

In light of his own epistemology (intuitivism) and his metaphysical system (ideal-realism), he also claims that, although Husserl is more radical than Descartes in his methodological doubt, he is not radical enough, because his abstention from existential judgment with regard to the external world is itself an existential judgment. TOP 10 des citations leçon de morale (de célébrités, de films ou d'internautes) et proverbes leçon de morale classés par auteur, thématique, nationalité et par culture. C’est l’essentiel ; et c’est à quoi l’obligation pourrait à la rigueur se réduire, là même où elle atteint sa complexité la plus hauteEn raison de la solidarité de nos obligations entre elles, et parce que le tout de l’obligation est immanent à chacune de ses parties, tous les devoirs se colorent de la teinte qu’a prise exceptionnellement tel ou tel d’entre euxAu sujet de cette obligation, j’ai essayé d’établir que les philosophes n’arrivent jamais à l’expliquer, à l’engendrer, parce que, sans s’en apercevoir, ils se la donnent d’abord. For Bergson, reality is continuous, indivisible, fluid, etc., and reason distorts it through its acts of division, abstraction, extraction, and so on.

Nous nous en apercevrions si ce souvenir n’était recouvert par d’autres, auxquels nous préférons nous reporterL’obligation […] qui […] nous lie aux autres membres de la société, est un lien du même genre que celui qui unit les unes aux autres les fourmis d’une fourmilière ou les cellules d’un organisme.

However, this attempt at adefense is insufficient. As an ontological realist, Lossky thought he had found in the author of the Logische Untersuchungen an ally against the subjectivistic trends then still prevalent in Germany. Oeuvres de Bergson : D’Henri Bergson, philosophe français, il faut citer essentiellement : Essai sur les données immédiates de la conscience (1889) Matière et mémoire (1896) Le Rire (1900) L’évolution créatrice (1907) L’énergie spirituelle (1919) Les deux sources de la morale et de la religion (1932) La Pensée et le Mouvant (1934) To understand theirdeeply, it is necessary to turn to the consideration of the two types of religion—Bergson puts all religions, including Christianity, in the domainbecause they express the divine sphere in limited images andreligion, according to Bergson, “is a defensive reaction ofin the exercise of intelligence that might be depressing fordissolvent for society” (p. 219) (protection against egoism, which is recommendby intelligence, against the fear of death; magic as a means of protection againstaccidents).

He also manifests his stance against logical and axiological relativism and naturalism.

In this article, I present the principal historical links, points of agreement between Bergson and Lossky, such as their respective anti-Kantianism, intuitivism, ontological realism, vitalism, organicism, Neo-Platonism, as well as their points of disagreement, including some of Lossky’s key criticisms of Bergson, with special emphasis on the issues of intuition, ideal being, substance and change, time, and sensible qualities. In this review, Lossky criticizes Bergson for leaving some key problems of the philosophy of religion unresolved, namely that of God’s relation to the world (theism This is a translation from the Russian of Nikolai Lossky's "Heдocтaтки гнoceoлoгiи Бepгcoнa и влiянie иxъ нa eгo мeтaфизикy" (The Defects of Bergson's Epistemology and Their Consequences on His Metaphysics), which was published in the journal Boпpocы филocoфiи и пcиxoлoгiи (Questions of Philosophy and Psychology) in 1913.

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