Summary: The Two Sources of Morality and Religion (page 2)

While social morality is impersonal, absolute morality is embodied in an exceptional individual—such as the sages of Greece or the prophets of Israel.

In this sense, if social morality consists in universal acceptance of a law ¹, absolute morality consists in common imitation of a model ².

The transition to this second form of morality often arises from what Bergson calls "the call of the hero". Here is how he describes it:

Why is it that great men have drawn crowds behind them? They ask for nothing, and yet they obtain. They have no need to exhort; they have only to exist; their existence is a call ³.

One might say that love for humanity is at the origin of this second form of morality, but this remains too abstract and general.

It corresponds to a particular psychological disposition. In the case of social morality, we act in our own interest or in the collective interest (which, indirectly, benefits our private interest). This is the sign of a soul closed in on itself.

The opposite attitude is that of the open soul. Strictly speaking, it does not seek the interest of others—since that would remain a form of calculation—but consists in the love of others.

As we have seen, social morality is founded on the power of habit. In contrast, the force that renders the morality of humanity effective is sensibility, emotion, passion, and love.

In The Two Sources of Morality and Religion, Bergson engages in a critique of intellectualism, which regards emotion as secondary—merely a repercussion, in sensibility, of an intellectual representation.

Bergson also demonstrates the existence of emotions that are not merely infra-intellectual (effects of ideas) but supra-intellectual (which serve as causes of ideas).

Thus, emotion lies at the origin of great inventions. There is nothing shameful about emotion, and to the intelligence that critiques (reason?), we may oppose the intelligence that invents—an intelligence that consists precisely in emotion: Creation means, above all, emotion ⁴.

Curiosity, desire, and the anticipated joy of solving a problem are emotions, and they propel intelligence forward despite obstacles ⁵.

The same is true in literature and art: The most brilliant works often emerge from a singular emotion ⁶.

In The Two Sources, Bergson distinguishes between two ways of inventing:

Either intelligence is left to its own devices, in which case the mind works coldly, merely combining ideas that have long since been cast into words ⁷—this is nothing more than a rearrangement of old elements.

Or intelligence, consumed by the fire of an original and singular emotion [is born] from a moment of coincidence between the author and his subject—that is, from an intuition ⁸.

This intuition, born from materials supplied by intelligence, which is then in a molten state, subsequently solidifies into ideas and seeks to expand as best it can into multiple and shared concepts, already prefigured in words ⁹.

An emotion lies at the origin of absolute morality. This may then crystallise into one doctrine or another. However, no doctrine (or theory) has any binding power: No speculation will create an obligation, or anything like it; no matter how beautiful the theory, I could always say I do not accept it ¹⁰. Whereas if emotion penetrates me, I will act in accordance with it, lifted by it ¹¹.

A doctrine may convince our intellect, but not our will. Yet there is a long journey from intellectual assent to a true conversion of the will ¹².

Social morality spreads through coercion or pressure. Conversely, in complete morality: In this case, one no longer yields to pressure but to attraction ¹³.

The first corresponds to a sense of satisfaction derived from the normal functioning of life. The second, by contrast, refers—according to Bergson—to the enthusiasm of progress or a forward march. Here, it is not that obstacles are overcome; rather, there are no obstacles.

From this perspective, then, such a soul feels—rightly or wrongly—in harmony with the very principle of life ¹⁴, the élan vital (vital impulse), which likewise encounters no obstacles.

¹ p.30
² ibid.
³ ibid.
⁴ p.42
⁵ p.43
⁶ ibid.
⁷ ibid.
⁸ ibid.
⁹ ibid.
¹⁰ p.45
¹¹ ibid.
¹² p.46
¹³ ibid.
¹⁴ ibid., p.52