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Archives Juives
Les Belles lettres

I.S.B.N.2251694196
144 pages

p. 56 à 78
doi: en cours

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Dossier : Intellectuels juifs (II). Histoire, politique et identité juive à l'ère des tyrannies

Volume 38 2005/1

Discipline > Revue > Sommaire > Résumé

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Bergson, le temps et le judaïsme. Le débat des années 1960

Margaret Teboul

Résumé de l'article

The celebration of the centenary of Bergson’s birth in 1959 starts a new chapter in the “Jewish readings” of The Two roots of ethics and religion which began in 1932. Bergson becomes a contested figure of assimilation. According to Eliane Amado Levy-Valensi and Vladimir Jankelevitch, time and creation set similarities between Bergson and Judaism. Finally V. Jankelevitch is of opinion that as a philosophy of fullness, Bergson approaches Judaïsm. No longer are looking towards eternity but agreeing to the positivity of the future the two main features of the Bergsonian optimism. E. Amado Levy-Valensi links the meaning of intuition to its ontology. She conceives Bergsonism as a philosophy of germination in which evil exists but is overcome. The purpose of creation, according to Bergson as well as to Judaism, is to create creators ; maturation and creation, time is the place of the alliance of God and man. V. Jankelevitch merely favors the motion which in The Two roots leads Bergson to favor the progress towards future. Freedom assumes an ethical meaning in the landscape of expectation determined by the messianic expectation. Bergson allows these two philosophers to reconstruct the future.

Plan de l'article

• Retour sur Les Deux sources de la morale et de la religion

• Affinités entre Bergson et le judaïsme : temps et création

• Bergson, penseur d’Israël ?

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