Learning the ways of Knowing

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2 Ways of Knowing

• Knowing partially and relatively
• Knowing completely and absolutely

Bergson calls these mentioned ways as the way of analysis and the way of intuition. As indicated by Bergson, while we are only equipped for moving around the object by the first way, by following the second way we have the energy of going into it. Through analysis, we take a thin perception position, and the perspective that we create is bound to that position.

By this method, we are separated from the engaged object and see it from a specific point of view. In light of the limitation of the specific points of view, the knowledge that we achieve by the first way is destined to be relative. Then again, the way of intuition is free from the points of view of any position.

We get a handle on the knowledge of the object in itself by partaking in its inside experience. Thus, this cooperation enables us to witness quickly the change, development and development of the object from within. By the act of intuition we feel sympathy with each condition of the object and this sympathy makes ready for absolute knowledge.

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As indicated by Henri Bergson, intuition is the straightforward experience of sympathy, specifically going into an object and getting a handle on its uniqueness and peculiarity.It takes after that an absolute must be given in an intuition, while all the rest needs to do with analysis.

Bergson unequivocally recognizes relative and absolute knowledge by utilizing engaging cases. As per him, we can see every one of the photos of a city taken from all the conceivable points of view and furthermore consolidate every one of the photos of the city to see it altogether. All things being equal, this whole appearance of the city can't be on a standard with finding the city by strolling on its streets.

Just with an active exertion, which is an intuitional exertion, the achievement of absolute knowledge might be conceivable. The way to absolute knowledge requests genuine dedication not on account of the comprehension of the reality overall is testing, or straightforward analysis is wasteful and lacking to get a handle on object itself. Method of intuition as an insoluble component of philosophy of life requires putting the drawn out and set up theoretical structures aside.

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Analysis has a profound energy like the consuming of the sun to grasp the engaged object. To fulfill its own want, analysis tries to completely get a handle on the object by isolating it into its components. Without a doubt this development of analysis is a perpetual procedure. Each act of analysis is a sort of fragmented and flawed interpretation of the genuine and in this way, to achieve the ideal knowledge of its object, analysis breaks each component of the object into a consistently developing number of new components.

The main thing it can reach is a fragmented portrayal in light of the fact that no mix of the components can give the wholeness of the object. Intuition is a basic act, it instantly gives the knowledge of the thing in its wholeness. As indicated by Bergson, analysis can't be a method of knowing the absolute. This method contains the procedures of separation, disassembly, arrangement and an activity that always puts cutoff points to its objects by taking distinctive perspectives.

Consequently it reproduces the first types of the objects as for these chose perspectives. The method of analysis partitions the reality, partakes in it as its object and uses images for this specific object. This activity not just dismisses the uniqueness and the solidarity of an object, yet additionally can speak to just a few sections of the object by symbolization, and henceforth distorts it by passing up a major opportunity for the object itself. The act of symbolization changes the mobile and unified character of the objects into a separable and immobile frame.

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References:
Epistemology
Intuition
Bergson