 Yet, we can speak of a recent revitalization of Bergsonism.  This revitalization is due almost entirely to Deleuze. As we have come to understand Deleuze’s own thought better, we can see the overwhelming influence of Bergson. In particular, two aspects of Bergson’s thought attracted Deleuze. We have already mentioned one of them: the concept of multiplicity. This concept is at the very heart of Deleuze’s thought, and duration is the model for all of Deleuze’s “becomings.”  The other aspect that attracted Deleuze, which is indeed connected to the first, is Bergson’s criticism of the concept of negation in Creative Evolution. We must recall that the linguistic turn in France during the 1960s was accompanied by an “anti-Hegelianism.” Thus Bergson became a resource in the criticism of the Hegelian dialectic, the negative. Moreover, at the end of his life, Merleau-Ponty was also coming to realize that Bergson’s criticism of negation is philosophically important; for Merleau-Ponty, the criticism seemed to function like Husserl’s “phenomenological reduction,” and perhaps re-opened what Heidegger would call the question of being. But, overall, we must see that a revitalization of Bergsonism became possible because of Deleuze’s insistence that Bergsonism is an alternative to the domination of phenomenological thought, including that of Heidegger. The revitalization of Bergsonism leads to a revitalization of the question of life itself, and not to the retrieval of the question of being.