Duration (n.) as Bergson's élan vital may mean love of the neighbor, the to-God.
Duration (n.) itself becomes visible only in the relation with the Other, where being is surpassed.
Duration (n.) in its pure form is being-on-tiptoe, being without daring to be, an instant that leaves while entering.
Duration (n.) is becoming in which each instant is heavy with all the past and pregnant with the whole future.
Duration (n.) as Bergson conceived it freed time from obeying astronomy and freed thought from clinging to the spatial and the solid.
Duration (n.) in its pure form was conceived on the model of a melody — a continuity in which no instant counts as such.
Duration (n.) in Bergson may explain why our states of mind split and multiply, but not what they are — desire as desire, will as will.
Duration (n.) in the later Bergson becomes interhuman life — the saint and the hero leading to a religion in which death no longer has a meaning.
Duration (n.) is not knowledge: the consciousness of duration is itself only the duration of consciousness.
Duration (n.) of a true value never wears out; it is an opening out — the holy straining towards the holier, the 'more' already working in the 'less'.
Duration (n.) in Bergson's durée is a spirituality no longer reduced to knowledge but a relationship with someone, love, friendship and sympathy.
Duration (n.) explains why one must wait "for the sugar to melt" — time adds something absolutely new — yet each new springtime is already heavy with all the springtimes lived through.