Henri Bergson

The Greatest Works of Henri Bergson


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but our ideas, our memories, our states of consciousness of every description, which will turn in larger or smaller numbers in a definite direction. There is, then, no essential difference from the point of view of intensity between the deep-seated feelings, of which we spoke at the beginning, and the acute or violent emotions which we have just passed in review. To say that love, hatred, desire, increase in violence is to assert that they are projected outwards, that they radiate to the surface, that peripheral sensations are substituted for inner states: but superficial or deep-seated, violent or reflective, the intensity of these feelings always consists in the multiplicity of simple states which consciousness dimly discerns in them.

      Magnitude of sensations. Affective and representative sensations.

      We have hitherto confined ourselves to feelings and efforts, complex states the intensity of which does not absolutely depend on an external cause. But sensations seem to us simple states: in what will their magnitude consist? The intensity of sensations varies with the external cause of which they are said to be the conscious equivalent: how shall we explain the presence of quantity in an effect which is inextensive, and in this case indivisible? To answer this question, we must first distinguish between the so-called affective and the representative sensations. There is no doubt that we pass gradually from the one to the other and that some affective element enters into the majority of our simple representations. But nothing prevents us from isolating this element and inquiring separately, in what does the intensity of an affective sensation, a pleasure or a pain, consist?

      Affective sensations and organic disturbance.

      Perhaps the difficulty of the latter problem is principally due to the fact that we are unwilling to see in the affective state anything but the conscious expression of an organic disturbance, the inward echo of an outward cause. We notice that a more intense sensation generally corresponds to a greater nervous disturbance; but inasmuch as these disturbances are unconscious as movements, since they come before consciousness in the guise of a sensation which has no resemblance at all to motion, we do not see how they could transmit to the sensation anything of their own magnitude. For there is nothing in common, we repeat, between superposable magnitudes such as, for example, vibration-amplitudes, and sensations which do not occupy space. If the more intense sensation seems to us to contain the less intense, if it assumes for us, like the physical impression itself, the form of a magnitude, the reason probably is that it retains something of the physical impression to which it corresponds. And it will retain nothing of it if it is merely the conscious translation of a movement of molecules; for, just because this movement is translated into the sensation of pleasure or pain, it remains unconscious as molecular movement.

      Pleasure and pain as signs of the future reaction rather than psychic translations of the past stimulus.

      But it might be asked whether pleasure and pain, instead of expressing only what has just occurred, or what is actually occurring, in the organism, as is usually believed, could not also point out what is going to, or what is tending to take place. It seems indeed somewhat improbable that nature, so profoundly utilitarian, should have here assigned to consciousness the merely scientific task of informing us about the past or the present, which no longer depend upon us. It must be noticed in addition that we rise by imperceptible stages from automatic to free movements, and that the latter differ from the former principally in introducing an affective sensation between the external action which occasions them and the volitional reaction which ensues. Indeed, all our actions might have been automatic, and we can surmise that there are many organized beings in whose case an external stimulus causes a definite reaction without calling up consciousness as an intermediate agent. If pleasure and pain make their appearance in certain privileged beings, it is probably to call forth a resistance to the automatic reaction which would have taken place: either sensation has nothing to do, or it is nascent freedom. But how would it enable us to resist the reaction which is in preparation if it did not acquaint us with the nature of the latter by some definite sign? And what can this sign be except the sketching, and, as it were, the prefiguring of the future automatic movements in the very midst of the sensation which is being experienced? The affective state must then correspond not merely to the physical disturbances, movements or phenomena which have taken place, but also, and especially, to those which are in preparation, those which are getting ready to be.

      Intensity of affective sensations would then be our consciousness of the involuntary movements tending to follow the stimulus.

      It is certainly not obvious at first sight how this hypothesis simplifies the problem. For we are trying to find what there can be in common, from the point of view of magnitude, between a physical phenomenon and a state of consciousness, and we seem to have merely turned the difficulty round by making the present state of consciousness a sign of the future reaction, rather than a psychic translation of the past stimulus. But the difference between the two hypotheses is considerable. For the molecular disturbances which were mentioned just now are necessarily unconscious, since no trace of the movements themselves can be actually perceived in the sensation which translates them. But the automatic movements which tend to follow the stimulus as its natural outcome are likely to be conscious as movements: or else the sensation itself, whose function is to invite us to choose between this automatic reaction and other possible movements, would be of no avail. The intensity of affective sensations might thus be nothing more than our consciousness of the involuntary movements which are being begun and outlined, so to speak, within these states, and which would have gone on in their own way if nature had made us automata instead of conscious beings.

      Intensity of a pain estimated by extent of organism affected.

      ... or the brows are heavily contracted.