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Extra info for The Bergsonian Controversy in France, 1900-1914

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He expanded these views in his final book when he discussed open and closed societies and open and closed morality and religion. The roots of morality lay in the social discipline exacted by the closed morality of society, and the spirit of love and charity that surges up to meet it from open morality. The first is the morality based on the habitual and the automatic, the second is the natural expression of freedom and humanity. The two not only coexist but are mutually interdependent. By extension he represents open religion as the dogmatic and ritualistic elements of traditional faith, and closed religion as the mystical expression of the heart.

Preface to Rudolph Euken, Les grands courants de la pensée contemporaine (Paris: F. Alcan, 1911), viii. 64. The conversations with Sertillanges took place a few weeks before Bergson's death in 1941. The only teacher he mentioned in those reminiscences was Boutroux. G. Sertillanges, Avec Henri Bergson (Paris: Gallimard, 1941), 9, 30. For Bergson's love of mathematics, see Frédéric Lefévre, "Une heure avec Pierre Janet," Nouvelles Littéraires (March 17, 1928): 1. 65. Sertillanges, Avec Henri Bergson, 10.

The debate among Bergson's biographers over Boutroux's influence is really one of emphasis; Jacques Chevalier and Fernand Vial acknowledge the influence but do not think it decisive. On the other hand, Ben-Ami Scharfstein and Dominique Parodi think it paramount. As Scharfstein points out, however, Parodi's book was read and approved by Bergson. See Jacques Chevalier, Bergson (Paris: Plon, 1926), 4647; Fernand Vial, "Henri Bergson, Spiritual and Literary Influence," Thought 16 (1941): 243; Parodi, 259; Scharfstein, 11.

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