Élan vital

Élan vital (elɑ̃ vital) is a term coined by French philosopher Henri Bergson in his 1907 book Creative Evolution, in which he addresses the question of self-organisation and spontaneous morphogenesis of things in an increasingly complex manner. Élan vital was translated in the English edition as "vital impetus", but is usually translated by his detractors as "vital force". It is a hypothetical explanation for evolution and development of organisms, which Bergson linked closely with consciousness – the intuitive perception of experience and the flow of inner time. Distant anticipations of Bergson can be found in the work of the pre-Christian Stoic philosopher Posidonius, who postulated a "vital force" emanated by the sun to all living creatures on the Earth's surface, and in that of Zeno of Elea. The concept of élan vital is also similar to Baruch Spinoza's concept of conatus as well as Arthur Schopenhauer's concept of the will-to-live and the Sanskrit āyus or "life principle". The French philosopher Gilles Deleuze attempted to recoup the novelty of Bergson's idea in his book Bergsonism, though the term itself underwent substantial changes by Deleuze. No longer considered a mystical, elusive force acting on brute matter, as it was in the vitalist debates of the late 19th century, élan vital in Deleuze's hands denotes an internal force, a substance in which the distinction between organic and inorganic matter is indiscernible, and the emergence of life undecidable. In 1912 Beatrice M. Hinkle wrote that Carl Gustav Jung's conception of libido was similar to Bergson's élan vital. The notion of élan vital had considerable influence on the psychiatrist and phenomenologist Eugène Minkowski and his own concept of a personal élan – the element which keeps us in touch with a feeling of life. The general consensus of geneticists is that they see no "life force" other than the organisational matrix contained in the genes themselves, according to R.F. Weir.