An unlikely meeting that shaped history

Black and white photo of soldiers and damaged tanks under trees in a wartime setting. One soldier crouches in the foreground.

In 1917, France was on the brink of calamity. The great incinerator known as the Western Front consumed young men as voraciously as ever; supplies dwindled; mutinous unrest percolated in the ranks. Desperate for American intervention to tip the balance against the Central Powers, the French prime minister Aristide Briand pled for the US president Woodrow Wilson to commit his huge country to the war. But Wilson, messianic and haughty, bided his time.

Briand huddled with his ministers. They needed a new tactic, something unexpected. What if, someone bravely suggested, we send a philosopher to Washington, DC and see what he can do?

That philosopher was Henri Bergson, an extraordinarily popular thinker whose public lectures on time, memory, and the élan vital packed auditoriums with swooning fans: he appeared to imbue life with the creativity and mystery that science seemed to diminish. Passionately patriotic, he accepted the mission and took a liner to Washington.

Black and white photo of a man in a suit, Henri Bergson, sitting in a library with bookshelves and a desk filled with papers.

Henri Bergson in his study. Courtesy the BnF, Paris

Bergson was granted an audience with the president, whose self-love was most intense when it came to his own intellect. They talked for hours. Bergson played his cards well: he appealed to Wilson’s desire to strut the world stage as the bringer of peace, the founder of the League of Nations. They plumbed Bergson’s philosophy, which he said implied that the Germans were the enemies of civilisation. A few weeks later, the United States was at war.

I don’t want to give too much credit to Bergson – and I don’t think the US should have joined the war – though at least one Wilson adviser said that Bergson gave the president the push he needed. This little-known story of the philosopher and the president is remarkable: it is perhaps the most important diplomatic intervention by a philosopher, and a reminder, as if we needed it, of the extraordinary consequences of unlikely meetings.

by Sam Dresser

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Well worth a read is the wonderful Aeon essay ‘Henri Bergson, Celebrity’ (2019) by Emily Herring on the philosopher’s immense popularity, particularly with women.

To read (a lot) more about the meeting between Bergson and Wilson, the paper ‘The Philosopher and the Rooster’ (2020) by Geert Somsen has everything you need.


True contact is found in silence

Black and white photo of a man and woman sitting under an umbrella; the woman leans on the man’s shoulder.

When I was an adolescent, time spent with my first girlfriend – a title very quickly rescinded – was as exhilarating as it was onerous. The cause of the former was straightforward, but that of the latter was specific to that juncture in my life: I felt that a beat of dead air was a solemn mark against me, and every moment must be filled with witty and memorable words. Before our meetings, I would tabulate, sometimes physically putting to paper, all the interesting, intriguing, titillating things I could mention. I treated hanging out like a state examination. You can imagine why she lunged at the first opportunity to become an ex.

But we remained – and remain – close friends, and some time after our ill-starred relationship ended, something indelible happened: we had our first real silence. Late in a balmy summer night, conversation extinguished itself and, for some reason, nothing else was said. I’ve had a lot of beautiful silences since then, but it remains the most poignant.

I was reminded of this experience by Emil Cioran, the brooding and sardonic Romanian French philosopher, who was actually capable of stringing together witty and memorable words. ‘True contact between beings,’ he wrote, ‘is established only by mute presence, by apparent non-communication, by that mysterious and wordless exchange which resembles inward prayer.’

Silences between people, of course, have all sorts of meanings, and Cioran is far from the only philosopher to write about silence. But here he incomparably evokes the strange intimacy that inheres in the best kinds of silence. Perhaps the next time you are fortunate enough to inhabit this kind of silence with someone important to you, you’ll think of ‘true contact’.

by Sam Dresser

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The delightful Psyche Video ‘Le Mots de la Carpe’ by the French animator Lucrèce Andreae shows how silence can be path to love in the cacophony of speed-dating.

For more on Cioran’s minimalist approach to life, see the Psyche Idea ‘Learning to Be a Loser: A Philosopher’s Case for Doing Nothing’ (2023) by Costica Bradatan.


Embrace the monotony

A painting on a wall with a man in a suit standing in profile beside a doorway in an art gallery.

For most of my 20s, I couldn’t brush my teeth, ride public transit, or take a walk without listening to a podcast or audiobook. Silence, I thought, was a waste of time.

But since reading All the Beauty in the World (2023), I’ve been reconsidering my relationship to dull, seemingly empty moments. In the book, Patrick Bringley recounts his decade among the watchful guards of New York’s Metropolitan Museum of Art. Standing in the Met’s echoic halls for hours on end, day after predictable day, he found that, over time, his relationship to the work slowly changed. Initial enchantment with the art gave way to boredom – and then, enlightenment. He surrendered to the ‘turtleish movement of a watchman’s time’, stopped thinking about how much of his shift was left, and let the hours drift.

I think about Bringley’s experience when I have to engage in any long, monotonous task. It might be waiting in line or on hold, vacuuming, folding laundry, or chopping vegetables for dinner. I resist the urge to fill the time with music or podcasts and strive instead for what Bringley calls a ‘princely detachment’ from time, finding the luxury and nuance in the moment.

Bringley noticed patterns in the different kinds of Met visitors. Hanging up my laundry, I notice patterns in how different articles of clothing tend to wrinkle in the wash. Bringley developed an appreciation for artworks that he initially ignored. I pay finer attention to the unique composition of facial features on the faces of people I stand in line with. I am learning, I think, to appreciate the little things.

Of course, it requires constant practice to find the peace and richness in these stretches of time. But your reward comes, Bringley says, when an hour no longer feels an hour long, and you ‘hardly remember how to be bored’.

by Hannah Seo

FIND OUT MORE

For a thoughtful conversation on how to embrace silence, and the meaning that can be found in intimate moments of quiet, listen to the episode ‘How to Sink Into Silence’ from the podcast The Gray Area with Sean Illing.

The Psyche Guide ‘Solitude Can Be Profoundly Restorative. Here’s How to Savour It’ (2025), by the psychologist Thuy-vy Nguyen, offers expert guidance on treating alone time as an opportunity, rather than a boring interlude.


As if

Pencil sketches of six faces and profiles on paper including bearded men and a woman with hair tied back.

Two puny words shoulder a substantial, if diffuse, philosophical outlook: as if. Epicurus was perhaps the first to put this unexceptional construction to good use. He felt that life was about attaining whatever passing happiness we might find, while avoiding as much pain and suffering as we can. In neither endeavour will we be very successful, but one strategy he suggested was to adopt values that increase our joy and diminish our sorrow, and live as if those values were actually true, though they may not be.

So began the history of as if, which flows through the Western tradition, intermittently emerging in the thought of thinkers from disparate schools. The idea, at bottom, that we should embrace beliefs or stories that may not be, strictly speaking, true but are to some extent useful or good. In the 18th century, Immanuel Kant held that we must act as if we have free will, even though science might one day demonstrate that we do not. The American philosopher William James’s pragmatism leans heavily upon living as if certain things were true, including meaningful human lives. The most prominent expositor was Hans Vaihinger, who attempted in his book The Philosophy of ‘As If’ (1911) to show that life is lived atop a teetering tower of ever-changing fictions.

All this resonates with my understanding of the way we tumble through existence. The phrase captures the latent but necessary hopes that get us over the numberless obstacles to living well and living happily – even if those hopes are, when we get down to it, preposterous. So, if it’s a question between truth and goodness, then I’ll take the latter and chuck the former. I’m satisfied to live as if it’s all worth something – whether or not, in the last analysis, it really is.

by Sam Dresser

FIND OUT MORE

Read Tereza Matějčková’s short but harrowing piece about the philosopher Emil Utitz, the Theresienstadt ghetto, and his reflections on ‘as if’.

For a contemporary take on the work that this philosophical outlook is doing today, this review by Thomas Kelly of Kwame Anthony Appiah’s book As If (2017) is a good place to start.


The eerie phenomenon that keeps popping up

A man in a tweed jacket viewing a framed German wanted poster on a wall in a museum or gallery setting.

Browsing Spotify for music to pull me through the slog of a grey February in New York, I came across the work of Labi Siffre, a 1970s artist I had never heard of. I was immediately taken with his delicate voice and simple, intimate musical arrangements.

Shortly after my precious discovery, Labi Siffre turned up in random places. I heard his crooning in coffee shops, a friend put him on at karaoke, and the singer-songwriter Lucy Dacus mentioned him as an artist who epitomised yearning. Labi Siffre was following me. Or at least that’s how I’d think about it if I didn’t know better. Instead, I thought: Baader-Meinhof.

The Baader-Meinhof phenomenon, also known as the frequency illusion, is a type of cognitive bias where, once you learn about something – such as a word, person or concept – you start to notice it more frequently. Your best friend clues you in on a slang term, and suddenly you see it endlessly in your feed. Your brother recommends a supplement, and you start repeatedly hearing ads for it. It feels eerie, especially if you don’t have a name for what’s happening.

Terry Mullen recalled feeling similarly when, after learning about a 1970s terrorist group called the Baader-Meinhof Gang, he encountered another mention of them the next day. He wrote to a newspaper about it in 1994. About a decade later, a Stanford professor proposed that a mix of selective attention and confirmation bias explains why something you are newly aware of might seem to happen all the time.

I first learned about this phenomenon in a psychology class at university. Today, when I feel it in action, I mutter ‘Baader-Meinhof’ under my breath. It helps me notice what I’m noticing, and the knowledge that my brain is primed for recognition dispels the feeling that I’m being sent some coded, mystical message – musical or otherwise.

by Hannah Seo

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The Baader-Meinhof phenomenon is just one type of weird apparent coincidence. For a deeper dive on the subject, see the Aeon Essay ‘Are Coincidences Real?’ (2023) by Paul Broks.

For more on illusions and how attention can be misleading, check out the Psyche Idea ‘Sometimes, Paying Attention Means We See the World Less Clearly’ (2021) by Henry Taylor.

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