 There are numerous reasons for Bergson’s disappearance from the philosophical scene after World War II. First, at least in France, a new generation of philosophers was arising, in particular, Sartre and Merleau-Ponty. Like any new generation, this one had to differentiate itself from the tradition it was inheriting; in many respects, Bergson’s thought dominated this tradition. But more important was the fact that Sartre and Merleau-Ponty became interested in Husserlian phenomenology, and then in Heidegger’s thought. The influence of German philosophy on post-World War II French thought is well known. It contributed to the eclipse of Bergson. But, there are some aspects of Bergson’s thought itself which contributed to this eclipse. On the one hand, there is Bergson’s constant suspicion of language; for Bergson, as we noted in the discussion of intuition, language is equivalent to symbols. And, symbols divide the continuity of the duration, leading us into illusions. Bergson’s criticisms of language, moreover, must have struck the generation of French philosophers who came of age in the 1960s as strange. Philosophers such as Derrida had so thoroughly embraced Heidegger that they believed that “language is the house of being.” On the other hand, there is the mysticism of The Two Sources. The striking religious tone of this book did not harmonize well with Husserl’s phenomenology, which aimed to be a rigorous science.