一在柏格森哲学和美学中“绵延”无疑是最核心的概念,同时也是最难理解的概念。罗素坦率地承认他不懂柏格森的绵延,萨特则分不清绵延与存在,认为绵延缺乏一个“自为的绝对基础”。柏格森的绵延指的是运动本身,是变化发展本身。他并不是认为运动可以与运动体分离,变化发展可以与变化、发展着的具体事物分离。他只是说两者不可以等同,物只是绵延(运动、变……)借以实现自己的东西而已,而传统哲学错就错在把两者混为一谈,从而相信物体静止了就等于运动消失,生物死亡了就是绵延的终结。柏格森所理解的绵延的最好的例子是人的意识活动。无论如何,人的意识活动是不可能由物理化学方法解释得了的,它的特点是永无休止(即使睡着了)、不 A “rolling” in Bergson’s philosophy and aesthetics is undoubtedly the most central and most difficult concept to understand. Russell frankly admitted that he did not understand Bergson’s extension, Sartre can not distinguish between extension and existence, that the lack of a “self-based absolute basis.” Bergson’s extension refers to the movement itself, the development of change itself. He does not think that the movement can be separated from the moving body, and the change and development can be separated from the specific things that are changing and developing. He merely said that the two can not be equated. The thing just stretches (movement, change, ...) to realize one’s own thing, and the traditional philosophy wrongly misinterprets the two, believing that when the object is still, it means the movement disappears and the living thing dies That is the end of the stretch. The best example of what Bergson understands is human consciousness. In any case, human consciousness is impossible to explain by physicochemical methods, it is characterized by endless (even asleep), not