The meeting between Henri Bergson and ‘Abdu’l-Bahá in Paris circa 1913, as recounted in the sources, centres around a thought experiment presented by ‘Abdu’l-Bahá that addresses a fundamental problem in the philosophy of science known as the problem of induction. This problem, prominently articulated by David Hume, challenges the justification for drawing general conclusions based on a limited number of observations. In essence, Hume argued that we cannot logically infer that the future will resemble the past, even if we have consistently observed a particular pattern in nature.
This thought experiment effectively highlights the limitations of inductive reasoning, acknowledging that a single observation cannot definitively determine the nature of a larger, unexplored reality. While Hume correctly pointed out the lack of logical necessity in assuming the future will resemble the past, ‘Abdu’l-Bahá's analogy suggests that single observations can still hold significant weight.
The sources further explain that this thought experiment has implications for the debate between materialism and belief in God. ‘Abdu’l-Bahá extends the analogy by observing that humanity's understanding of the universe is limited, similar to the single glass of water in relation to the vast ocean. He argues that if humans, as part of this universe, possess reason and will, it is not unreasonable to consider that the First Cause, whether termed "Nature" or "God," might also possess such attributes. [3, 4]
The meeting between Bergson and ‘Abdu’l-Bahá, therefore, exemplifies a philosophical dialogue that seeks common ground between seemingly disparate perspectives. By addressing the limitations of inductive reasoning and employing inductive logic to bridge the conceptual divide between materialism and belief in God, ‘Abdu’l-Bahá's thought experiment offers a nuanced perspective on the relationship between scientific inquiry and religious belief. The sources emphasize the importance of logic and reasoned discourse in exploring these fundamental questions about the nature of reality and the limits of human understanding.
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The philosophical discussion between ‘Abdu’l-Bahá and Henri Bergson revolves around several key points that can be explained in the following manner:
‘Abdu’l-Bahá posits that both materialists and believers in God agree on one fundamental point: the existence of a vast, indescribable force responsible for the creation of all things. The difference lies in the naming of this force; materialists call it "Nature," while believers in God call it "God" or the "Creative Power and Absolute Intelligence"[1].
Bergson expresses a desire for reconciliation between these two groups, suggesting that if ‘Abdu’l-Bahá could establish understanding between them, it would be greatly appreciated. ‘Abdu’l-Bahá responds that this misunderstanding can be resolved if philosophers approach the question with fairness and equity[1].
To illustrate his point, ‘Abdu’l-Bahá uses the analogy of seawater: if someone tastes a handful of seawater and finds it salty, they cannot claim that the entire sea is not salty, even if they assume the rest of the sea is fresh water. This analogy is meant to show that if a small part of the creation (in this case, the seawater) exhibits a certain characteristic (saltiness), it is reasonable to infer that the larger whole (the sea) also possesses this characteristic. Similarly, if human beings, as part of creation, possess consciousness and intelligence, it is reasonable to infer that the original creative force or being also possesses such qualities[1].
‘Abdu’l-Bahá argues that human beings possess a unique force known as consciousness and intelligence, which enables them to invent and discover the forces of nature. He questions whether it is plausible that the original creative force, which created such intelligent and conscious beings, would itself lack these qualities. This argument challenges the materialist view that human intelligence could arise from purely natural, non-intelligent processes[1].
Underlying this discussion is ‘Abdu’l-Bahá’s broader epistemological framework, which emphasizes the importance of combining multiple sources of knowledge: sensory perception, reason, intuition, and tradition. He argues that each of these sources is flawed and prone to error when used in isolation but that together they can provide a more comprehensive and reliable understanding of reality[2][3].
‘Abdu’l-Bahá critiques the materialist and empiricist perspectives by pointing out their limitations. He argues that while materialists may attribute human intelligence to natural processes, this does not account for the unique conscious and intelligent nature of human beings. He suggests that a more holistic approach, considering both physical and ideal (or spiritual) aspects, is necessary to fully understand human existence and the nature of reality[2].
In summary, the discussion highlights the need for a balanced and inclusive approach to understanding the nature of creation and the existence of God, one that reconciles different philosophical perspectives and integrates various sources of knowledge.
Citations:
[1] https://www.nairaland.com/4453302/existence-god-proven-eastern-sage
[2] https://journal.bahaistudies.ca/online/article/download/154/132/251
[3] https://bahai-library.com/pdf/s/studies_bahai_philosophy_2-3.pdf
[4] https://www.academia.edu/107925541/Bahai_Epistemology_from_the_Perspective_of_Abdul_Baha
[5] https://www.google.ca/policies/faq
[6] https://www.researchgate.net/publication/381577856_Overview_Baha'i_Theology_and_Philosophy
[7] https://www.researchgate.net/publication/296746483_The_Relation_of_Bergson's_Positive_Metaphysics_to_the_Western_Thinking_Tradition
The above is generated by RA.
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Henri Bergson (1859-1941) est un philosophe français. Il rendit visite à ‘Abdu’l-Bahá à Paris en 1913.
L’entrevue a été racontée par M. Vali’u’llah Varqa, accompagnateur de ‘Abdu’l-Bahá lors de ses voyages en Europe et en Amérique et présent ce jour-là :
Au jour et à l’heure de la rencontre, Bergson, accompagné de quelques professeurs, adeptes de son école de pensée et passant pour être ses élèves, vinrent au domicile de ‘Abdu’l-Bahá. (…)
Bergson arriva devant ‘Abdu’l-Bahá et tous vinrent normalement serrer la main de ‘Abdu’l-Bahá puis ils s’assirent sur les chaises.
Après les salutations d’usage et après avoir pris le thé, ‘Abdu’l-Bahá commença la conversation et déclara qu’entre les matérialistes et les croyants en Dieu il y avait une unité de vue sur une seule question : la création de toutes les choses existantes est due à une très grande force qui est hors de toute description ;
la différence de vue entre ces deux groupes réside dans le fait que les matérialistes ont nommé Nature cette énorme puissance tandis que les croyants en Dieu ont nommé Dieu cette Puissance créatrice et l’Intelligence absolue.
Alors Bergson dit humblement que « si vous réconciliez ainsi les matérialistes et les croyants en Dieu et si vous établissez la compréhension entre eux, nous en serions très reconnaissants ».
‘Abdu’l-Bahá dit que ce malentendu pouvait être éliminé à condition que Messieurs les philosophes jugent cette question avec équité.
Et Bergson déclara « La parole vous appartient dans cette réunion », ensuite il porta sa main derrière son oreille et dit : « notre oreille est ouverte pour entendre et juger cette question ».
‘Abdu’l-Bahá dit : « Pour éclairer le sujet, nous donnons un exemple : si quelqu’un va au bord de la mer et prend dans le creux de sa main de l’eau de mer, la porte à sa bouche et la goûte, son goût constate que l’eau est salée, peut-il alors prétendre qu’il n’y a pas de sel dans la mer même si l’on suppose que seule cette poignée d’eau était salée et le reste était de l’eau douce ? ».
Bergson réfléchit un moment et répondit: « Non ».
Alors ‘Abdu’l-Bahá dit que parmi toutes ces créatures innombrables qui existent dans le monde de la création, l’une d’elles est l’homme. Dans l’homme se trouve une force que nous appelons conscience et intelligence. C’est grâce à cette force que l’homme réussit toutes ces inventions extraordinaires et découvre les forces existant dans la nature. Peut-on prétendre que cet être originel ou cette force créatrice qui a créé l’homme est dépourvue d’une telle force ?
Bergson entra dans une profonde réflexion et tout à coup, brisant le silence de la réunion, il frappa violemment la table de son poing, ce qui secoua toutes les tasses de thé vides et il ajouta que personne jusqu’ici n’avait pu résoudre un problème si complexe avec des paroles si simples.
AI translation: "At the time and hour of the meeting, Bergson, accompanied by some professors, followers of his school of thought and passing as his pupils, came to the home of ‘Abdu’l-Bahá. (…) Bergson arrived in front of ‘Abdu’l-Bahá and they all normally shook hands with ‘Abdu’l-Bahá and then sat on the chairs. After the usual greetings and after having tea, ‘Abdu’l-Bahá began the conversation and declared that between the materialists and the believers in God there was a unity of view on one single question: the creation of all existing things is due to a very great force that is beyond all description; the difference of view between these two groups lies in the fact that the materialists have named Nature this enormous power, while the believers in God have named God this Creative Power and Absolute Intelligence.
Then Bergson humbly said, 'If you reconcile the materialists and the believers in God and establish understanding between them, we would be very grateful.'
‘Abdu’l-Bahá said that this misunderstanding could be eliminated provided that the philosophers judge this question with equity.
And Bergson declared, 'The word belongs to you in this meeting,' then he put his hand behind his ear and said, 'Our ear is open to hear and judge this question.'
‘Abdu’l-Bahá said: 'To shed light on the subject, we give an example: if someone goes to the seaside and takes seawater in the palm of his hand, brings it to his mouth and tastes it, finds that the water is salty, can he then pretend that there is no salt in the sea even if one supposes that only this handful of water was salty and the rest was fresh water?'
Bergson thought for a moment and replied, 'No.'
Then ‘Abdu’l-Bahá said that among all these countless creatures that exist in the world of creation, one of them is man. In man there is a force that we call consciousness and intelligence. It is thanks to this force that man achieves all these extraordinary inventions and discovers the forces existing in nature.
Can one claim that this original being or this creative force that created man is devoid of such a force? Bergson fell into deep thought and suddenly, breaking the silence of the meeting, he violently struck the table with his fist, which shook all the empty tea cups, and added that no one until now had been able to resolve such a complex problem with such simple words."
© 2024 Maureen Flynn-Burhoe