The Dynamics of Interruption, Part I
Before I turn into Yusef’s caricature of me as the Beach Boy of Philosophy, happily surfing the waves of continuous creation and ”refusing to pause for anything”, let me celebrate interruption, the still waters of correcting the course, and the opportunity to search for the next ”Surfin’ Safari”:)
It is only fitting in this Darwinean year that we take a look at Henri Bergson’s concept of Creative Evolution = the idea that evolution is motivated by an élan vital, a "vital impetus" that can also be understood as humanity's natural creative impulse.
This also ties in with his idea of ”Durée” = duration which refers to a more individual, subjective experience of time, as opposed to mathematical, objectively measurable "clock time". This experience of time as "duration" can best be understood through creative intuition, not through intellect.
The question of ”life” or ”the continuous surge of creation, the vibrating intensities of existence, the chaosmos of living and thinking, the plasma of perpetual becomings" is playing out on a microcosmic , biological, atomistic level whereas we can ”pretend” on a macrocosmic ”niveau” to pause, to ”reactivate” - to ”stop”, in fact, the continuity of life.
But let’s play pretend. Let’s pause. And intuitively say that we can temporarily locate a blank space to ponder.
There is a perfectly understandable urge to ”examine a life (or a thought)” as Socrates reminded us of the value of. And this is a unique interregnum that can produce change and creation.
So when we are ”taking a break” to think, are we then also imposing a stop to a ” duration” that is a purely individual and intuitive. Can it be credible when we know we cannot ”stop” to think?
And yet there is a curious sense of well-being when we savour a moment to reflect, when we sit down and look back, arrange our thoughts, and (maybe) arrive at some sort of clarification and perhaps even a direction to go in. We have a feeling (that might even be psychosomatic) that now we KNOW how to proceed. It may be (and probably is) purely illusionary, but it seems ”real”.
A case could be made that this is indeed what philosophy is all about: The attempt to arrest creative evolution by denying it. Philosophy as the celebration of the dynamics of the interruption of LIFE.
It is only fitting in this Darwinean year that we take a look at Henri Bergson’s concept of Creative Evolution = the idea that evolution is motivated by an élan vital, a "vital impetus" that can also be understood as humanity's natural creative impulse.
This also ties in with his idea of ”Durée” = duration which refers to a more individual, subjective experience of time, as opposed to mathematical, objectively measurable "clock time". This experience of time as "duration" can best be understood through creative intuition, not through intellect.
The question of ”life” or ”the continuous surge of creation, the vibrating intensities of existence, the chaosmos of living and thinking, the plasma of perpetual becomings" is playing out on a microcosmic , biological, atomistic level whereas we can ”pretend” on a macrocosmic ”niveau” to pause, to ”reactivate” - to ”stop”, in fact, the continuity of life.
But let’s play pretend. Let’s pause. And intuitively say that we can temporarily locate a blank space to ponder.
There is a perfectly understandable urge to ”examine a life (or a thought)” as Socrates reminded us of the value of. And this is a unique interregnum that can produce change and creation.
So when we are ”taking a break” to think, are we then also imposing a stop to a ” duration” that is a purely individual and intuitive. Can it be credible when we know we cannot ”stop” to think?
And yet there is a curious sense of well-being when we savour a moment to reflect, when we sit down and look back, arrange our thoughts, and (maybe) arrive at some sort of clarification and perhaps even a direction to go in. We have a feeling (that might even be psychosomatic) that now we KNOW how to proceed. It may be (and probably is) purely illusionary, but it seems ”real”.
A case could be made that this is indeed what philosophy is all about: The attempt to arrest creative evolution by denying it. Philosophy as the celebration of the dynamics of the interruption of LIFE.
4 Comments:
"So when we are 'taking a break' to think, are we then also imposing a stop to a 'duration' that is a purely individual and intuitive. Can it be credible when we know we cannot ”stop” to think?"
I don't agree we know we cannot stop to think. Again, for some reason I don't understand you seem to be assuming that thinking is something which is continuously happening, and cannot but continuously happen. I don't know how you arrive at this conclusion,(or, if it is not a conclusion,I'll put it otherwise, why you unquestionably hold this starting point.)
Faced with a small crisis (my car won't start and I have an important appointment in fifteen minutes,) I can continue to do what I am doing--demand in swear words my car start, as I jam down the gas pedal and wrench the key violently forward in the ignition--or I can "stop" and review the situation. What other things can I check or do to get the car started? If I can't do anything in a timely fashion, can I find another way to get to my appointment? If I am going to be late, can I call the other people to let them know what's going on? I am pretty sure I have this option (to stop and think) in this situation. The things I do as I stop and think are qualitatively different than what I was doing in a violent and angry frustration beforehand--the consequences are different, too. Therefore, there is some sense in which I can "stop" to think.
--Yusef
I don't agree we know we cannot stop to think. Again, for some reason I don't understand you seem to be assuming that thinking is something which is continuously happening, and cannot but continuously happen. I don't know how you arrive at this conclusion,(or, if it is not a conclusion,I'll put it otherwise, why you unquestionably hold this starting point.)
Maybe I wasn't clear enough about the concept of "thinking" and "life" in my post about interruptions. I look at (or try to, even if it's hard to unclench the fist of commonsensical efinitions :)) thinking, mental activity, and life in a biochemical way. Even when we are resting in an armchair reflecting (or "thinking") our brain and body are exploding in a fireworks of shooting synapses and highly charged electricity. Just typing this involves I don't know how many impulses racing inside and out. This makes it exceedingly difficult to locate, isolate, and carve out an activity called "thinking".
So, I don't really know what "thinking" is. I'm pretty sure (cf. our previous discussion about noology) that it does not have a narrative structure, but is more of an assemblage or rhizome.
I tried to allude to that when I mentioned that "thinking" or "philosophizing" are "false" interruptions since biology is always thinking, living, acting, reacting, creating, etc.
Of course this makes the whole concept almost impossibly confusing and hard to grapple with, but don't you think we might gain a broader understanding when expanding the definition of "thinking"?
Orla
"This makes it exceedingly difficult to locate, isolate, and carve out an activity called "thinking"."
I think this is a crucially important point and I have hoped to incorporate it into my discussion of Totalization.
I just don't see how it follows from this that thinking can't be stopped or blocked.
Even considered as biochemical activity, thinking can be stopped or blocked or redirected through initiating other biochemical activity, for example with drugs, anaesthesia, etc.
I think pain reception continues under anaesthesia,(biochemical responses to the pain stimulus, etc.) but the pain is not experienced. And that's an important factor in understanding anaesthesia, and I'm glad we make it!
If someone wished to point out that "pain" was still happening because the biochemical reactions of pain were still happening somewhere in the body, I would regard this as literally incorrect.
--Yusef
Good point, Yusef.
I would welcome further exploring this whole concept of "thinking"in all its ramifications.
When you bring up anaesthesia and drugs and their chemical effects in the context of stopping thinking, aren't you equating "thinking" with "consciousness"?
As you know, I'm attracted to the notions of "nomadic" or "clandestine" thinking. And communication, even in the blogoshere, maybe functions best as the Nietzschean "arrow" or Adorno's "message in a bottle".
Orla
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