Paru en 1932, Les deux sources de la morale et de la religion (Les deux sources) est le dernier ouvrage principal d'Henri Bergson. Il y a de nombreux travaux consacrés à la confrontation de sa philosophie morale et sociale avec la sociologie durkheimienne, mais ils n'examinent pas son mobilisme dans Les deux sources. La réalité est mobile. C'est une idée qui apparaît sans cesse dans ses travaux dans son Essai sur les données immédiates de la conscience (publié en 1889) jusque dans Les deux sources, où il affirme que la morale ouverte est la mobilité même. Le mobilisme est essentiel à sa philosophie morale. De ce point de vue, nous nous proposons de déterminer la position de Bergson vis-à-vis du débat sur la science des mœurs, suscité par l'ouvrage de Lucien Lévy-Bruhl (1903), La morale et la science des mœurs dans les années 1900. Dans cet ouvrage, Lévy-Bruhl, inspiré par Auguste Comte et Émile Durkheim, cherche à fonder une science objective de la réalité morale (qu'il appelle« science des mœurs ») en adoptant la méthode sociologique, mais en écartant la« morale théorique», qui n'observe pas la réalité morale, comme la morale théologique, la morale utilitaire et la morale kantienne. Si nous situons Les deux sources dans ce contexte historique, la philosophie morale de Bergson n'apparaîtrait-elle pas comme la troisième étape de la pensée morale par rapport à la première étape (la morale théorique) et à la seconde étape (la science des mœurs) ? Ne pourrait-on pas qualifier cette troisième étape de « mobilisme », qui avance la recherche de la réalité morale ? C'est cette hypothèse que nous examinerons dans cette thèse. / Released in 1932, The Two Sources of Morality and Religion (The two sources) is Henri Bergson's last major work. There are many works devoted to the confrontation of his moral and social philosophy with Émile Durkheim's sociology. But these works don't explore his "mobilism" in The two sources. Reality is mobile. This is a recurring idea in his work from his Time and Free Will: An Essay on the lmmediate Data of Consciousness (published in 1889) to The two sources, where he asserts that open morality is mobility. Mobilism is essential to his moral philosophy. From this perspective, we propose to determine Bergson's position regarding the debate on the science of morals aroused by the work of Lucien Lévy-Bruhl (1903), Ethics and Morale science (La morale et la science des mœurs) in the year 1900. In this work, Lévy-Bruhl, inspired by Auguste Comte and Durkheim, seeks to establish an objective science of moral reality (which he called "science of morals") by adopting the sociological method, but by removing the "theoretical ethics", which don't observe morale reality, such as theological, utilitarian and Kantian ethics. If we locate The two sources in this historical context, Bergson's moral philosophy might appear as the third stage of moral thought, in relation to the first stage (theoretical ethics) and the second stage (science of morals). If such is the case, this third stage might be called "mobilism", which advances the research of moral reality? This is the assumption that this dissertation is investigating.

Myths are intimately connected with emotions, but what the nature of the relationship really means, what it is, and how it functions are in many ways vague and unspecified. This is an examination of how, when and where emotions are referenced in theories of myth. The purpose is to point in a direction of possible new questions for future research on emotions and myth. Three major themes, centered around three major theorists of myth, are examined. The first treats perspectives of, and inspired by, Lucien Lévy-Bruhl. It is a theme based around views of myth as creating collective emotions. The second theme, centered around Bronislaw Malinowski, examines theories understanding myth as handling difficult emotions. The third theme deals with perspectives from Claude Lévi-Strauss’s structuralist theory of myth, where myth is seen as mediating contradictions, and thereby also mediating emotions of the contradictions. The three themes are then examined in relation to theories from the burgeoning history of emotions. New theoretical positions, such as the bodily and moral aspects of emotions, are examined and the result suggests that the central connection between myth and emotions could be found in humankind’s ever present concern to regulate, to discipline, and to form expressions of emotions.