This has been pointed out in the consideration of the
ethical and political implications of Bergson's Philosophy.
Nevertheless, although his insistence on Freedom and Creative Evolution
implies that we are to realize that by our choices and our free acts we
may make or mar the issue, and that through us and by us that issue may
be turned to good, the good of ourselves and of our fellows, there is an
ethical lack in Bergson's philosophy which is disappointing. Then, as
has been remarked in the chapter on Religion, there is the lack of
teleology in his conception of the Universe; his denial of ANY purpose
hardly seems to be in harmony with his use of the phrase "the meaning of
life."
Much in Bergson would point to the need for the addition of a philosophy
of Values. This, however, he does not give us. He shirks the deeper
problems of the moral and spiritual life of man. He undervalues, indeed
ignores, the influence of transcendent ideas or ideals on the life-
history of mankind. The study of these might have led him to admit a
teleology of some kind; for "in the thinking consciousness the order of
growth is largely determined by choice; and choice is guided by
valuation. We are, in general, only partially aware of the ends that we
pursue. But we are more and more seeking to attain what is good, true
and beautiful, and the order of human life becomes more and more guided
by the consciousness of these ends." [Footnote: Professor Mackenzie:
Elements of Constructive Philosophy, p.
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