Kant, Bergson, and Iqbal on the Concept of Time and its Effect on Iqbal’s Reconstruction of Freewill

Philosophy should be understood with its accumulative structure. Thus, when one strives to understand a philosopher’s thoughts, he/she not isolate the philosopher from previous and contemporary theories in his/her era; take into account this continuous In context, Kant’s, Bergson’s, Iqbal’s understandings of time seem have continuity themselves, even if they might seen as having incompatible points. Kant’s understanding can considered two periods pre-Critical Critical. former, Kant accepts own-reality existence itself, outside human mind. But he also sows seed an prior intuition all sensations, while is still his pre-critical period. Hence, focus seems shifted subject-centred approach. critical period, subject-centrality becomes more obvious claims that any externality. According him, locates things simultaneity succession for perception mind sensible intuition. Bergson, on other hand, clearly exploits Kant, though criticizes many aspects. Bergson’s comprised components: Pure duration homogenous time. affected by Kantian conception sense being subject-centred. It each consciousness has individually combination one’s past present whole; it is, essence, heterogeneous, unorderly successive, indivisible. Homogenous roots, again, thoughts serial simultaneous. impersonal common ground individuals which pure durations work harmony. When comes Iqbal, benefits both form duration. using these concepts time, reconstructs Divine Time Islamic thought, thus, freewill. By means creativity, mechanical universe refused Bergson Iqbal. doing so, Iqbal allows freewill permeate through God, namely Time, penetrate egos. Throughout article, we mainly intend retrace reconstruction use concept duration, God.