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The essay deals with the problem of free will, which Bergson contends is merely a common confusion among philosophers caused by an illegitimate translation of the unextended into the extended, as a means of introducing his theory of duration, which would become highly influential among continental philosophers in the following century.
Bergson, H.; Time and Free Will: An Essay on the Immediate Data of Consciousness (Essai sur les données immédiates de la conscience, 1889). Allen & Unwin 1910, Dover Publications 2001: ISBN 0-486-41767-0 – Bergson's doctoral dissertation. Bergson, H.; Matter and Memory (Matière et mémoire, 1896).
The problem of free will has been identified in ancient Greek philosophical literature. The notion of compatibilist free will has been attributed to both Aristotle (4th century BCE) and Epictetus (1st century CE): "it was the fact that nothing hindered us from doing or choosing something that made us have control over them".
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Henri Bergson in 1927. Duration (French: la durée) is a theory of time and consciousness posited by the French philosopher Henri Bergson.Bergson sought to improve upon inadequacies he perceived in the philosophy of Herbert Spencer, due, he believed, to Spencer's lack of comprehension of mechanics, which led Bergson to the conclusion that time eluded mathematics and science. [1]
In addition to Plantinga's free-will defense, there are other arguments purporting to undermine or disprove the logical argument from evil. [13] Plantinga's free-will defense is the best known of these responses at least in part because of his thoroughness in describing and addressing the relevant questions and issues in God, Freedom, and Evil.
The sovereignty (autonomy) of God, existing within a free agent, provides strong inner compulsions toward a course of action (calling), and the power of choice (election). The actions of a human are thus determined by a human acting on relatively strong or weak urges (both from God and the environment around them) and their own relative power ...
If randomness affects a man (unsubjugated, reaching even the surface of his consciousness), then "unfree will" occurs. Thus, whenever we call something free, we feel something free, in short: wherever we feel our power, it is deterministic, it is a necessity. And indeed Nietzsche says it with the mouth of Zarathustra: