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Kelley Gaffney
PHIL.204
2/12/16
According to Bergson in An Introduction to Metaphysics, metaphysics has many
different definitions and is a complex concept to understand. It is not like other sciences
and does not rely on note taking or analysis to come to conclusions. The main conflicts
and confusion within metaphysics arise when one does not differentiate between intuition
and analysis. Analysis is needed to understand natural and positive sciences while
intuition is needed to understand metaphysics. Bergson says, Now it is a confusion
between the function of analysis and that of intuition which gives birth to the discussions
between the schools and the conflicts between systems (Bergson, 15). Metaphysics is
able to overcome this confusion through differentiating between analysis and intuition,
understanding duration and its images, the problems within the schools of philosophy,
and comprehending the real duration Through the use of the latter concepts we are able
to understand metaphysics and separate intuition from analysis. The discussion that
proceeds will further analyze each concept and how it contributes to metaphysics.
First, when discussing the difference between analysis and intuition it is important
to know what these concepts represent on their own. Analysis according to Bergson is
only useful within the natural sciences. While intuition deals with metaphysics. Analysis
is relative knowledge while intuition is absolute knowledge. Analysis is turning around
that thing or a relative motion. I call such motion relativeI am placed outside the
object itself (Bergson, 2). Intuition is entering into the thing or an absolute motion. To

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gain an intuition of something we must be able to enter inside of it, By intuition is meant
the kind of intellectual sympathy by which one places oneself within an object in order to
coincide with what is unique in it (Bergson, 5). When expressing analysis you do so
with the use of symbols and concepts, this cannot be done with intuition since these
symbols and concepts do not allow one to be within the object. Symbols and points of
view, therefore, place me outside him; they give me only what he has in common with
others, and not what belongs to him (Bergson, 4). This quote shows that to get an
intuition and understand what belongs to someone that you must be inside of them not
outside and observing the symbols and concepts that represent them and attempting to
reconstruct them through these means. Another example of this is the illustration of
learning a foreign language, if you were to learn the language through courses in ones
home country this would be through analysis since you are learning it from outside.
However, if you were to learn the foreign language by being within the foreign country
this would be by ways of intuition, since you are putting yourself within. When aligning
oneself with the concept of intuition other words that can help to understand this concept
are inside, relative, inexpressible, sympathy, coincidence, and perfect. While with
analysis they are outside, absolute, symbol, and concept. With these concepts of intuition
and analysis in mind one is able to approach and begin to understand the first definition
of metaphysics that Bergson suggests. This is Metaphysics, then, is the science which
claims to dispense with symbols (Bergson, 6). This can be understood because it says
that it is a science that gets rid of symbols. Translating to that it is a science that rejects
analysis showing that it in turn accepts intuition. We are able to obtain intuition by

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finding the impulse and crossing the line from relative knowledge to absolute knowledge
and thus dilating our mind and arriving at intuition.
Furthermore, to understand the confusion in metaphysics that stems from analysis
and intuition we must understand duration and consciousness. It must be noted that
duration cannot be obtained through concepts notes or symbols; only through intuition
may we be lead to duration. In this sense, an absolute internal knowledge of the duration
of the self by the self is possible (Bergson, 15). Images can, however lead us to the
intuition of duration. Bergson states, There is on reality, at least, which we all seize from
within, by intuition and not by simple analysis. It is our own personality in its flowing
through time- our self which endures. We may sympathize intellectually with nothing
else, but we certainly sympathize with our own selves (Bergson, 6-7). Notices that
within this quote the words time and endure are used; they are used to represent duration.
This quote is showing that the only true intuition we have is that of ourselves. This
however can stem into two selves. The superficial self, which is rooted in the habits of
everyday life that we have. This self is not flowing and identifies itself with the external
world and perceptions. While the deep self is unique and doesnt associate with
perceptions and general concepts. It is a continuous flux which is not comparable to
any flux I have ever seen. There is a succession of states, each of which announces that
which follows and contains that which precedes it (Bergson, 7). To get to intuition and
our deep self we must suspend our superficial self or our habits, such as the need for
food.
Duration is represented through three different images, which combined are able
to paint a representation of intuition; this is not an accurate representation because

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intuition cannot be represented through images. The first image is that of the unrolling
of a coil, for there is no living being who does not feel himself coming gradually to the
end of his role; and to live is to grow old (Bergson, 8). This quote is saying that as we
grow older the coil unrolls and we approach the end of a coil. A second coil rolls up
behind us and grows larger due to the memories that we form. This image stresses
continuity but suggests homogeneity. Homogeneity cannot be the case since there are
no two identical moments in the life of the same conscious beingA consciousness
which could experience two identical moments would be a consciousness without
memory (Bergson, 8). This shows that the image is not completely correct in
representing duration and consciousness because it suggests homogeneity. Since we have
memory we cannot have homogeneity because due to memory no two moments will be
the same. The second image is the myriad-tinted spectrum, with its insensible
gradations leading from one shade to another (Bergson, 8). This image although closer
to the concept of duration then the first one doesnt reach it due to the juxtaposition of the
colors, it represents heterogeneity but not continuity and mobility. The third image is the
one that best represents the concept of duration. Let usimagine an infinitely small
elastic body, contracted, if it were possible, to a mathematical point. Let this be drawn out
gradually in such a manner that from the point comes a constantly lengthening line. Let
us fix our attention not on the line as a line, but on the action by which it is traced
(Bergson, 9). This is the best image if we focus on the action of tracing because within
this action we gain continuousness, heterogeneity and thus duration. It is only when we
combine all three images that we get the most complete image of duration. the
unrolling of our durations resembles in some of its aspects the unity of an advancing

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movement and in others the multiplicity of expanding states; and, clearly, no metaphor
can express one of these two aspects without sacrificing the other (Bergson, 9-10). The
unrolling is referring to the image of the spool, the unity of advancing movement, the
image of the elastic and the multiplicity of expanding states, the image of the color
spectrum. Although in the end no image is able to truly represent duration since images
will be motionless and duration is synonyms with pure mobility. When understanding
consciousness we must start with the intuition and not with an expression. Here the
single aim of the philosopher should be to promote a certain effort, which in most men is
usually fettered by habits of mind more useful to life (Bergson, 10). This quote is
reiterating what was said previously about how to get to an intuition; we must suspend
our superficial selves and our habits. Habits are useful in our practical life and within
analysis, not intuition. It is also pointing out that to get to understand duration and
consciousness images must be used and not concepts.
Another problem with understanding metaphysics is that if it is done through
concepts then it becomes a game of systems. With these systems reconstructing the basic
experience in different ways. Images are better than symbols or concepts because they
remain in the concrete. The problem with concepts is that they are too large and do not
retain the unique flow. We feel that since the concept represents part of the object we
could re-create the object using them; this recreation however would only create a
shadow of reality rather then the real duration. This recreation through the use of
concepts is analysis and not intuition. If we are to conceptually analyze something the
starting point becomes incredibly important because this point will determine the picture
that we end up with. The concepts that metaphysics uses must be supple, mobile and

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almost fluid representations, always ready to mould themselves on the fleeting forms of
intuition (Bergson, 13). Two more important concepts to understanding duration are
multiplicity and unity. Multiplicity has no distinguishable endpoints and unity is a
moving, changing, colored, living unity (Bergson, 14). These concepts are both
unique but are still just external viewpoints and do not allow us to enter duration itself.
These concepts of duration and consciousness help to define metaphysics and to
determine the confusion between intuition and analysis.
Additionally, the problems with the schools of philosophy contribute to answering
the question and determining the confusion between intuition and analysis. These schools
focus on the difference between composite parts and partial expressions. Partial
expressions are those, which represent analysis. This is if you were to start with symbols
or words. This way of thinking will not allow one to reach intuition of the self or
consciousness, and overall leads to confusion. To do this one must start with an intuition
and end with the expressions. Another way to look at these two approaches is through
examples. Composite parts are to be thought of as jigsaw puzzle pieces, there is only one
way, which these pieces can be arranged together. If one is to start with the composite
parts of duration, which is our self-sympathy, and reconstruct this duration like a jigsaw
puzzle the end result will be a completed puzzle or the whole duration. While partial
expressions are similar to letters of a poem all broken up. Since you have no intuition of
the poem you are unable to arrange the letters exactly like the poem was. They can be
arranged in many different ways that all make sense but are not the original poem. This is
because when you start with these partial expressions you begin with simple concepts
that cannot lead you to the whole duration because they can be arranged in many different

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ways. Unlike the jigsaw puzzle that has one way that it can be put together. The problems
within the schools of philosophy are that Both empiricists and rationalists are victims of
the same fallacy. Both of them mistake, partial notations for real parts, thus confusing the
point of view of analysis and of intuition of science and metaphysics (Bergson, 18).
Empiricism is the belief that knowledge comes from experiences or sensations. It seeks
the original self or duration and when it cannot find this denies the self and thus causes
skepticism about an original self. Empiricism aims at separating all the sensations and
making them smaller and smaller as it goes until there are zero gaps left, it aims at
multiplicity. This however is philosophical empiricism; true empiricism is able to lead us
closer to the definition of metaphysics. While rationalism is the belief that knowledge
comes form reason. It says that the personality is nothing more then unity. Rationalism
finds a form empty of content and all the content comes into this form and continues to
get bigger and bigger. This is why rationalism tends to approach infinity. A true
empiricism is that which proposes to get as near to the original itself as possible, to
search deeply into its life, and so, by a kind of intellectual auscultation, to feel the
throbbing of its soul; and this true empiricism is the true metaphysics (Bergson, 22).
This second definition of metaphysics says that intuition is unique and can be formed and
descend into different frames such as unity and multiplicity, or empiricism and
rationalism. It is not taking sides between these two but being able to delve into many
diverse positions and concepts. To be able to get to this way of philosophy or
metaphysics specifically we must gain an intuition.
Moreover, the final section that helps to define metaphysics and get rid of the
confusion between intuition and analysis is the real duration. It can be defined as the

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Inner duration is the continuous life of a memory which prolongs the past into the
present, whether the present distinctly contains the ever-growing image of the past, or
whether, by its continual changing of quality, it attests rather the increasingly heavy
burden dragged along behind one the older one grows. Without that survival of the past in
the present there would be no duration but instantaneity (Bergson, 26-27). In more
simple terms it can be thought of as a constant change because of memory. The apparent
duration is clock time and isnt the real duration because it is immutable and doesnt
change, it is a device for measure and homogeneous. Once again we are brought back to
the concept of a starting point. This is important to Bergson if we are to understand
intuition we must have the right starting point. We cannot start from concepts and attempt
to reconstruct the thing this is only acceptable in practical knowledge not the absolute
knowledge of intuition. Intuition and not practical knowledge is an effort to re-ascend
the slope natural to the work of thought, to place oneself immediately, through a dilation
of the mind, in the thing one is studying, in short, to go from reality to concepts and not
from concepts to reality" (Bergson, 32). If real duration is self-reflection and thinking
back on memories it doesnt suggest that intuition is immobile and slow. Intuition is
mobility, it is violent because you have to stop the habitual ways you use your mind and
to go in reverse away from practicality. The quote that suggests the mobility and infinity
of a duration is we at once place ourselves in it by an effort of intuition, we have the
feeling of a certain very determinate tension, in which the determination itself appears as
a choice between infinity of possible durationswe can picture to ourselves as many
durations as we wish, all very different from each other, although each of them, on being
reduced to concepts- that is, observed externally from two opposing points of view-

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always comes in the end to the same indefinable combination of the many and the one
(Bergson, 34-35). This definition of the mobility of duration can be put in a visual
example, there might well be no other duration than our own, as, for example, there
might be no other color in the world but orange. But, just as a consciousness based on the
color, which sympathized internally with orange instead of perceiving it externally, would
feel itself held between red and yellow, would even perhaps suspect beyond this last color
a complete spectrum (Bergson, 36-37). This is saying that even if I were to enter into
orange, or into my own duration, I would still feel the tension of the composite parts, or
other colors. Due to my memory I would sense differences and sense the gradual shading.
This is similar to when you enter into your own duration, due to memory you are able to
see differences and a multiplicity of duration. I am able to extend out of the color orange
and out of my own multiplicity through a violent effort of intuition. Through the use of
dilation and expansion I can extend my multiplicity and either ascend of descend within
it, like ascending or descending toward red or yellow when within the color orange. By
advancing into the other direction, we go towards a duration which stretches, tightens,
and becomes more and more intensified: at the limit would be eternity. This time not
only conceptual eternity, which is an eternity of death, but an eternity of life. It would be
a living and consequently still moving eternity where our own duration would find itself
like the vibrations in light, and which would be the concentration of all duration as
materiality is its dispersion" (Bergson, 37). Through the real duration and the movement
of it we are able to gain the final definition of metaphysics. Between the two extreme
limits moves intuition, and this movement is metaphysics itself (Bergson, 37). This
shows that at the two extremes of the real duration is the intuition, and thus metaphysics.

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Overall, the confusion of intuition and analysis can be simply solved through
differentiating between them and their starting points. Analysis is relative knowledge, it is
what one gets when they begin with concepts and is only a gathering of ideas and parts. It
is looking at the object from the outside. Intuition is sympathy; it is absolute knowledge
and cannot be achieved with a starting point of concepts, to get intuition one must be
within the object itself. It is the true empiricism, real duration, and mobility of the object,
which can only be seen when within it. With the knowledge of these it is able to more
clearly determine the definition of metaphysics. The first definition, Metaphysics, then,
is the science which claims to dispense with symbols (Bergson, 6). It is simply saying
that metaphysics does not work with symbols, thus it doesnt work with analysis and thus
intern works with intuition. The second definition, true empiricism is the true
metaphysics (Bergson, 22). Simply means that true empiricism, which is sensations
within oneself, and thus having an intuition of oneself. It is again saying that metaphysics
is intuition, but the intuition of oneself. The third definition, Between the two extreme
limits moves intuition, and this movement is metaphysics itself (Bergson, 37). This is
saying that at the ends of the real duration, that between the two extreme durations of
ourselves is intuition. This movement within the intuition is another way to define
metaphysics. In conclusion, the differentiation between intuition and analysis and within
metaphysics can be found by looking into analysis versus intuition, the images of
duration, the problem with schools of philosophy, and the real duration.