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by T. E. Hulme,Henri Bergson

Download An Introduction to Metaphysics eBook
T. E. Hulme,Henri Bergson
Hackett Pub Co Inc (December 1, 1999)
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An introduction to metaphysics. Book digitized by Google from the library of the University of Michigan and uploaded to the Internet Archive by user tpb. Notes

An introduction to metaphysics. by. Bergson, Henri, 1859-1941; Hulme, T. E. (Thomas Ernest), 1883-1917, tr. Publication date. New York and London, G. P. Putnam's sons. Notes. First published in the Revue de métaphysique et de morale, in January, 1903"-P.

Only 7 left in stock (more on the way). With its signal distinction between 'intuition' and 'analysis' and its exploration of the different levels of Duration (Bergson's term for Heraclitean flux), An Introduction to Metaphysics has had a significant impact on subsequent twentieth century thought. The arts, from post-impressionist painting to the stream of consciousness novel, and philosophies as diverse as pragmatism, process philosophy, and existentialism bear its imprint.

Introduction to Metaphysics" (French: "Introduction à la Métaphysique") is a 1903 essay about the concept of reality by Henri Bergson

Introduction to Metaphysics" (French: "Introduction à la Métaphysique") is a 1903 essay about the concept of reality by Henri Bergson. For Bergson, reality occurs not in a series of discrete states but as a process similar to that described by process philosophy or the Greek philosopher Heraclitus.

by Henri Bergson, . Please provide me with your latest book news, views and details of Waterstones’ special offers.

With its signal distinction between 'intuition' and 'analysis' and its exploration of the different levels of Duration (Bergson's term for Heraclitean flux), An Introduction to Metaphysics has had a significant impact on subsequent twentieth century thought.

An Introduction to Metaphysics. Henri Bergson Translated by T. Hulme. book on M. Bergson's philosophy speaks. An Introduction to Metaphysics. Member of the Lutitute and Profearao of the Collllge de Franoe. Translated by T. Authorized Bdition, Revised by the Author, with Additional Material. G. Putnam's Sons New York and London be 'lmlcketbocka L'tess. It has, however, more importance than a flimple introduction would have, for in it l1. Bergson explains, at greater length and. in greater detail than in the other.

Home Browse Books Book details, An Introduction to Metaphysics. It has, however, more importance than a simple introduction would have, for in it M. in greater detail than in the other books. By Henri Bergson, T. Read FREE! An Introduction to Metaphysics. Over 14 million journal, magazine, and newspaper articles.

An Introduction to Metaphysics (Introduction à la Métaphysique) is a 1903 essay by Henri Bergson (published in Revue de métaphysique et de morale) that explores the concept of reality. Henri Bergson noted quite amazingly that our perception of reality is like a translation of an old text, which despite having some accuracy is nevertheless an imitation of an absolute and immobile reality.

Other readers will always be interested in your opinion of the books you've read. Whether you've loved the book or not, if you give your honest and detailed thoughts then people will find new books that are right for them. 1. An Introduction to Vectors, Vector Operators and Vector Analysis.

"With its signal distinction between 'intuition' and 'analysis' and its exploration of the different levels of Duration (Bergson's term for Heraclitean flux), An Introduction to Metaphysics has had a significant impact on subsequent twentieth century thought. The arts, from post-impressionist painting to the stream of consciousness novel, and philosophies as diverse as pragmatism, process philosophy, and existentialism bear its imprint. Consigned for a while to the margins of philosophy, Bergsons thought is making its way back to the mainstream. The reissue of this important work comes at an opportune time, and will be welcomed by teachers and scholars alike." --Peter A. Y. Gunter, University of North Texas
  • Gavinrage
Martin Heidegger (1889-1976) was an influential and controversial German philosopher, primarily concerned with Being, and phenomenology---who was widely (perhaps incorrectly) also perceived as an Existentialist. His relationship with the Nazi party in Germany has been the subject of widespread controversy and debate [e.g., Heidegger and Nazism,Heidegger and the Nazis,Heidegger's Crisis: Philosophy and Politics in Nazi Germany,Heidegger and the Question of National Socialism, etc.] He wrote many other books, such as Being and Time,Nietzsche, Vol. 1: The Will to Power as Art, Vol. 2: The Eternal Recurrance of the Same,Nietzsche: The Will to Power As Knowledge and As Metaphysics, Volume 3,Basic Writings,The Question Concerning Technology, etc. [NOTE: page numbers below refer to the 214-page Yale University paperback edition.]

He begins this book with the question, "Why are there ESSENTS ["things that are"] rather than nothing? That is the question... obviously this is the first of all questions..." (Pg. 1) He continues, "Anyone for whom the Bible is divine revelation and truth has the answer to the question `Why are there essents rather than nothing?' even before it is asked... One who holds such a faith can in a way participate in the asking of our question, but he cannot really question without ceasing to be a believer and taking all the consequences of such a step... what we have said about security in faith as one position in regard to the truth does not imply that the biblical `In the beginning God created heaven and earth' is an answer to our question... From the standpoint of faith our question is foolishness. Philosophy is this very foolishness. A `Christian philosophy' is a round square and a misunderstanding... For the original Christian faith philosophy of foolishness. To philosophize is to ask `Why are there essents rather than nothing?' Really to ask the question signifies: a daring attempt to fathom this unfathomable question by disclosing what it summons us to ask, to push our questioning to the very end. Where such an attempt occurs there is philosophy." (Pg. 7-8) He adds, "It is absolutely correct and proper to say that `You can't do anything with philosophy.' ... For the rejoinder imposes itself: granted that WE cannot do anything with philosophy, might not philosophy, if we concern ourselves with it, do something WITH US?" (Pg. 12)

He states, "He who goes to far as to speak of nothing in the realm of philosophy, where logic has its very home, exposes himself most particularly to the accusation of offending against the fundamental rule of all thinking.. Such a speaking about nothing consists entirely of meaningless propositions. Moreover: he who takes nothing seriously is allying himself with nothingness. He is patently promoting the spirit of negation and serving the cause of disintegration. Not only is speaking of nothing utterly repellent to thought; it also undermines all culture and all faith. What disregards the fundamental law of thought and also destroys faith and the will to build is pure nihilism." (Pg. 23)

He suggests, "Thus the word `being' is indefinite in meaning and yet we understand it definitely. `Being' proves to be totally indeterminate and at the same time highly determinate...Suddenly the fact that being is an empty word for us takes on an entirely different face. We begin to suspect that the word may not be as empty as alleged. If we reflect more closely on the word, it ultimately turns out that despite the blur and mixture and universality of its meaning we mean something definite by it. This definiteness is so definite and unique in its kind that we must even say this: The being which belongs to ever essent whatsoever, and which is thus dispersed among all that is most current and familiar, is more than unique than all else." (Pg. 78-79)

He argues, "It is important to curtail the excrescences of present-day intellectualism... The danger of a relapse into intellectualism persists precisely for those who advocate a proper use of the traditional intellect. They may not be intellectualists but they come from the same source.... The misinterpretation of thought and the abuse to which it leads can be overcome only by the authentic thinking that goes back to the roots---and by NOTHING ELSE. The renewal of such thinking requires a return to the question of the essential relation of thinking to being, and this means the unfolding of the question of being as such. To surpass the traditional logic does not mean elimination of thought and the domination of sheer feeling; it means more radical, stricter thinking, a thinking that is part and parcel of being." (Pg. 122)

The book's most controversial passage, of course, is this: "The works that are being peddled about nowadays as the philosophy of National Socialism but that have nothing whatever to do with the inner truth and greatness of this movement (namely the encounter between global technology and modern man)--have all been written by men fishing in the troubled waters of `values' and `totalities.'" (Pg. 199) [Heidegger was a member of the Nazi Party from 1933-1945; this book was written in about 1935.]

He concludes the book with a summary: "Everything depends on the fundamental question stated at the beginning: 'Why are there essents rather than nothing?'... we were compelled to ask a preliminary question: 'How does it stand with being?' ... Being and the understanding of being are not a given fact. Being is the basic happening which first makes possible historical being-there amid the disclosure of the essent as a whole... The question of how it stands with being proves to be the question of how it stands with our being-there in history, the question of whether we STAND in history or merely stagger... To forget being and cultivate only the essent---that is nihilism... By contrast, to press inquiry into being explicitly to the limits of nothingness... this is the first and only fruitful step toward a true transcending of nihilism ... the sense of being that has been accepted up until now does not suffice to name everything that 'is.' For this reason being must be experienced anew from the bottom up and in all the breadth of its possible essence if we are to set our historical being-there to work in a historical way... The question of who man is is closely bound up with the question of the essence of being... Man is the site of openness, the there... Hence we say that man's being is in the strict sense of the word 'being-there.' ... The whole Western view of being, the whole tradition and accordingly the relation to being that still prevails, are summed up in the heading 'being and thought.' But being and time [Sein und Zeit] is a title that cannot in any way be equated with the differentiation we have been discussing... But why time? Because in the beginning of Western philosophy the perspective governing the disclosure of being was time... The true problem is what we do not know and what, insofar as we know it authentically, namely AS a problem, we know only questioningly. To know how to question means to know how to wait, even a whole lifetime... the essential is not number; the essential is the right time, i.e., the future moment and the right perseverance." (Pg. 201-206)

Heidegger's books are often confusing and obscure; this one, however, is refreshingly direct and [comparatively] clear. I think it is an excellent "first book" to read for anyone wanting to study Heidegger.
  • one life

I read Introduction to Metaphysics this semester at university in an undergraduate course. The course was designed to help students without any prior knowledge about Heidegger develop an understanding of Introduction to Metaphysics.

I encourage anyone who reads this book on their own to use secondary sources to supplement their reading. Heidegger has very specific terminology that he uses throughout the book. If you don't understand what this terminology means, it will be difficult to understand what Heidegger is saying. After all, Introduction to Metaphysics was developed as a lecture course for his philosophy students, those who were familiar with his work.

The title of the lecture course is misleading. If you are interested in an actual introduction to metaphysics, this book is not for you!

Don't give up on Heidegger! Struggle through the book and the reward is immense.


I very much enjoyed reading this book. It was my first exposure to Heidegger's thought and I think it served as an excellent introduction. I take Heidegger's fundamental question very seriously, "how does it stand with being?" I take seriously his concern that concepts, including being, have lost their originary naming power. Is this true? I have often read works by religious scholars and philosophers who rebuke us modern readers because we have a shallow sense of concepts. They then go on to explain what these concepts mean in their breadth and depth. I ask myself whether it is true that my sense of things is more superficial than my ancestors, especially language, and what technology has had to do with it.

I now appreciate the Ancient Greeks far more than I ever did. They are the fathers of Western civilization. Have they been misunderstood? (Even possibly by Heidegger?) I want to read these ancient texts on my own now.

If anything, this book allowed me to see the gold mines that are our languages, and to seek to use language with great care.
  • Gavigamand
I am not a philosopher or a philosophy student but enjoyed reading this book because:
1. It shows cases some pretty original thinking.
2. The question "why there are beings and nothing at all " is eternal although in today's world many people think there is only the theory of evolution and other "zoological" explanations to this question.Heidegger shows how this question can be posed in way that shows "what" it means to be even if we we know "how"(i.e. evolution, natural selection etc.) we came to be.
3. The whole book is really about clarifying the question and trying to unbundle all the preconceptions about the question.Only towards the end we get a glimmer about what could be the start of an answer.
4. Heidegger is an eloquent writer and this must in large measure must be due to the translator's competence.
5.Yes, there are many reference to Greek words and poems and one does have to read many sections twice but the scope of the book is sweeping so the rewards of a second or third read are well worth it.
6.At the least you will question the familiarity of many words and their everday usage after you read the book and that should hopefully help you think more clearly and equally (if not more importantly, after reading Heidegger..)articulate yourself clearly.