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University of Dayton eCommons Philosophy Faculty Publications Department of Philosophy 2016 Beyond Dualism and Monism: Bergson’s Slanted Being Messay Kebede University of Dayton, [email protected] Follow this and additional works at: https://ecommons.udayton.edu/phl_fac_pub Part of the Philosophy Commons eCommons Citation Kebede, Messay, "Beyond Dualism and Monism: Bergson’s Slanted Being" (2016). Philosophy Faculty Publications. 117. https://ecommons.udayton.edu/phl_fac_pub/117 This Article is brought to you for free and open access by the Department of Philosophy at eCommons. It has been accepted for inclusion in Philosophy Faculty Publications by an authorized administrator of eCommons. For more information, please contact [email protected], [email protected]. Beyond Dualism and Monism: Bergson’s Slanted Being By Messay Kebede Accepted manuscript of article of the same title that appeared in Vol. 24, No. 2, of the Journal of French and Francophone Philosophy There is an old but still unresolved debate pertaining to the “question of Bergsonian monism or dualism.”1 Scholars who believe that Henri Bergson is ultimately monist clash with those who argue that he has consistently maintained a dualist position. Others speak of contradiction, basing their allegation on what they regard as a failure to reconcile dualism with monism. What fuels the debate is Bergson’s undeniable change of direction: while his first book is overtly dualist, his second book takes a sharp turn toward monism. Without denying the intricacy generated by the change of direction, I argue that the originality of Bergson’s position is overlooked when the problem is presented in terms of him being dualist or monist. Notably, I contend that Bergson’s third book, Creative Evolution, overcomes both dualism and monism by removing their contradiction through a durational approach to being. To support the contention, I engage in a series of confrontations with Deleuze’s interpretation of Bergson, the Hegelian dialectics, and Nietzsche’s doctrine of eternal recurrence. The Impasse of Monism and Dualism Given the drastically differing attributes of the world, a unified vision of reality has always been a great challenge to philosophers. From brute materiality through vital functions to spiritual manifestations, the world exhibits modes of being that elude integration. Attempts to unify the world on the basis of spirituality or materiality define the various monistic schools of idealism Article is licensed under the Creative Commons Attribution Non-Commercial No-Derivatives License 3.0 (CC-BY-NC-ND) 2 and materialism. Conversely, diverse schools of dualism expose the implausibility of the monist integration and propose an ontological separation between mind and matter. A less crowded third school of thought argues that integration becomes feasible when it operates on the basis of vitalism, where matter and mind are respectively lower and higher forms of vital activity. Whether monism is spiritualist or materialist, the main obstacle is the set of complex issues that arise from reductionism. If we take the case of Berkeley’s immaterialism, despite his often pertinent challenges to dualism and materialism, he stumbles each time he has to account for the undeniable independence and law-governed nature of the perceived world. Granted that matter cannot be anything other than an idea, the fact that all the ideas of sense perception are independent of the will of the perceiving subject requires an explanation that cannot but seriously challenge the system. In effect, to account for the objective nature of our perceptions despite the elimination of materiality, Berkeley assumes that “some other Will or Spirit,” namely God, “produces them.”2 Rather than a solution, this appeal to God only bestows a greater plausibility on the dualist opposition of mind and matter and the materialist unification of the world than on immaterialism. No sooner is materialist monism credited with soundness than the weakness of its reductionism jumps out. Even though the theory owes its credibility to its presumed agreement with the trend of scientific advances, it cannot avoid implications that are philosophically difficult to defend. From the philosophical perspective, the reduction of spirit to a material phenomenon presupposes nothing other than the theory making the brain into an organ of representation. The theory that the brain secretes consciousness and thoughts like the liver produces bile rests on the assumption that materiality hides unknown virtues of the kind that defy and transfigure its known characteristics. The reduction becomes plausible only to the extent that 3 we concede that matter is really something other than what it appears to be. This concession simply destroys the alleged strong point of materialism, namely, its ability to explain the world without appealing to occult attributes. The dualist position does not present a better shape: while its insistence on the gap between materiality and the various functions of the mind constitutes its strength, the solution to separate ontologically matter and spirit runs into the knotty problem of the unity of mind and body. Thus, in assigning matter and thinking to two different and separate substances, Descartes faced the insuperable task of uniting what he drastically had separated. Though undeniable, the interaction between mind and body looks impossible once the mind is said to be “entirely different from the body.”3 How could that which is unextended act on the extended and, inversely, how could that which is given in space impact on what is not extended? Descartes’s explanation that the pineal gland is where the contact between soul and body takes place does nothing to lessen the difficulty of the alleged interaction. Some of Descartes’s most famous successors, namely Spinoza and Leibniz, completely drop the idea of contact in favor of a more consistent separation. Spinoza argues that the correspondence between the physical and the mental results from the oneness of the divine substance in which extension and thought are parallel attributes. Leibniz prefers the theory of pre-established harmony according to which God’s active programming removes the need for a direct contact and explains the harmony between mind and body. The difficulty to unite mind and body equally obscures the way objective knowledge is acquired. It is obvious with dualism: since matter and mind are totally different substances, what is known is just a subjective translation of the object, and never the object itself. Unsurprisingly, this line of thinking could lead nowhere but to Kantian relativism, to the idea that the mind uses 4 its own tools to construct the object, with the consequence that the object in itself becomes unknowable. The need to counter relativism gave reductionism a powerful appeal. Given the Kantian premises, overcoming relativism could only mean the identification of the subjective and the objective by reducing the object either to a mental state, as do the various schools of German idealism, or the mental to the material, as advocated by materialism. Unfortunately, the reductionism of idealism always entails the negation of the autonomy of the object, while that of materialism invariably cancels subjectivity by scaling it down to a cerebral phenomenon. In both cases, it is the ontological distinction, so dear to Descartes, between subject and object that is rejected without an alternative theory able to satisfactorily explain the distinction in monistic terms. The ultimate source of all these intractable problems lies in the dualist thinking opposing mind and body, which monism rejects by defending reductionism. Far from reducing the opposition of two distinct substances, Descartes’s successors intensified it further by defending the parallel series of thought and extension or their preestablished harmony. In thus rejecting the idea of contact, not only do they widen the gap, but they also posit “an equivalence between the cerebral and the mental,” which equivalence could not but appear as a useless duplication.4 What else could then follow but the idea of trading a useless duplication for a more consistent idealistic monism? Better still, the stronger the equivalence is supposed to be, the more probable becomes the perception of the mind as inessential to the great benefit of materialist epiphenomenalism, that is, to the belief that physical processes cause mental events. Breaking Through the Ontological Impasse 5 The reality of a standoff indicates, as Arnaud François notes, that “classical dualism is not the opposite of monism.”5 It is because monist and dualist theories equally share the same belief that they are bound to clash in the vain attempt to overcome the initial deficiency of their common refusal to integrate dualism into the unity of being. As much as dualism opposes and separates spiritual and material substances, monism defends the oneness of being. As such, both equally abhor the idea of ontological mixture. Just as dualism refuses mixture, the attempt to reduce matter to spirit or vice versa reveals the same repugnance towards a composite reality. Being is either physical or mental; it cannot be both at the same time. It either can be physical by being distinct from the mental, or one of the two is reducible to the other. The opposing method of dualism mistakenly considers only extremes by contrasting the rudimentary forms of matter with the highest functions of mind. The error of monism is to jump into reductionism when the sensible approach should be to narrow the gap between mind and matter. Accordingly, both monism and dualism must first abandon their tendency to “suppress all spontaneity and all initiative from matter.”6 In characterizing matter as purely inert, mechanical, and lifeless, dualism and monism insert an insurmountable gap between mind and matter. As a result, dualism cannot account for their interaction, and monism cannot derive the mental from the inert or vice versa. By contrast, the attempt to narrow the gap opens up the possibility of transition from the one to the other.

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