Submitted by Erika Demachki (erikademachki@gmail.com) on 2017-03-24T21:33:35Z No. of bitstreams: 2 Dissertação - Fernando da Silva Machado - 2017.pdf: 1415487 bytes, checksum: 7450a49c43c82c2ab9051b3e739079ef (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2017-03-28T11:39:51Z (GMT) No. of bitstreams: 2 Dissertação - Fernando da Silva Machado - 2017.pdf: 1415487 bytes, checksum: 7450a49c43c82c2ab9051b3e739079ef (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2017-03-28T11:39:51Z (GMT). No. of bitstreams: 2 Dissertação - Fernando da Silva Machado - 2017.pdf: 1415487 bytes, checksum: 7450a49c43c82c2ab9051b3e739079ef (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2017-02-20 / Fundação de Amparo à Pesquisa do Estado de Goiás - FAPEG / Cette présente dissertation a pour but de montrer comment Bachelard élabore la notion de vie dans sa philosophie à travers une réflexion sur le probléme philosophique du temps et les notions d'instant et de durée. En pensant l'instant discontinu et en l'associant à d'autres concepts présents dans ses écrits, tant épistémologiques que poétiques, nous montrerons comment est atteint le présupposé théorique de complémentarité entre les deux aspects de la pensée de Bachelard. Nous soulignerons également que, dans sa métaphysique, l'être de l'homme cherche sa référence autosynchronique à travers de l'expérience discontinue de l'instant véritablement dynamique où le temps ne coule pas, mais jaillit. Le livre L'intuition de l'instant (1932), oeuvre consacrée à cette réflexion métaphysique sur le temps aboutir, quatre ans plus tard à La dialectique de la durée (1936), oeuvre qui, quant à elle, en définissant le concept de durée à partir des différentes temporalités superposées qui constituent l'existence, tous le doux présent les bases d'une philosophie du repos et sont les références privilégiées de cette étude. Il est inutile de rappeler l'importance de la philosophie de Bergson dans cette discussion: c'est en contrecarrant ses théses, tant sur la vie que sur la durée, que Bachelard allait forger sa propre compréhension du concept de vie dans ses deux écrits sur le temps par une opposition entre le concept de la vie vécue (limitée au temps commum/temps transitif) et la vie pensée (limitée au temps de l'esprit/temps immanent). Nous partons de l'hypothése selon laquelle c'est parce que l'esprit peut se heurter à la vie vulgaire et homogéne que la vie supérieure, c'est-à-dire du propre esprit, doit être comprise dans cette philosophie comme une construction rationnelle basée sur une dialectique pluraliste des savoirs sur le temps. Pour conclure ce travail, nous essaierons d'indiquer quelques points relatifs à la valorisation de la vie dans la pensée bachelardienne qui la rend rythmiquement variée et harmonique. / O objetivo da presente dissertação é mostrar como Bachelard edifica a noção de vida em sua filosofia por meio de uma reflexão sobre o problema filosófico do tempo e das noções de instante e duração. Ao refletirmos sobre o instante descontínuo associando-o a outros conceitos que perpassam seus escritos, tanto epistemológicos, quanto poéticos, estabeleceremos de que maneira o pressuposto teórico de complementariedade entre as duas vertentes de seu pensamento é alcançado. Destacaremos também que em sua metafísica o ser do homem busca sua referência autosincrônica por meio da experiência descontínua do instante verdadeiramente dinâmico, onde o tempo não corre, jorra. O livro A intuição do instante (1932), obra dedicada a esta reflexão metafísica sobre o tempo conflui, quatro anos mais tarde, para A dialética da duração (1936), obra que, por sua vez, define o conceito de duração a partir das várias temporalidades superpostas constitutivas da própria existência, ambas apresentam os fundamentos de uma filosofia do repouso e são as referências privilegiadas deste estudo. Não é necessário ressaltar a importância da filosofia de Henri Bergson nesta discussão: é a partir de um contraponto com suas teses, tanto sobre a vida como sobre a duração, que Bachelard irá forjar sua própria compreensão do conceito de vida por meio de uma oposição que é sublinhada ao longo de suas duas obras temporais, ou seja, entre vida vivida (circunscrita ao tempo comum/tempo transitivo) e vida pensada (circunscrita ao tempo do espírito/tempo imanente). Partimos da hipótese de que é porque o espírito pode chocar-se com a vida vulgar, escorregadia e homogênea que a vida superior, ou seja, do próprio espírito, deve ser entendida nesta filosofia como sendo uma construção racional apoiada em uma dialética pluralista de saberes sobre o tempo. No final deste trabalho tentaremos esboçar alguns apontamentos relativos à valorização da vida pelo pensamento bachelardiano que a torna ritmicamente variada e harmônica.

Orientador: Luiz Benedicto Lacerda Orlandi / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas / Made available in DSpace on 2018-08-26T08:02:24Z (GMT). No. of bitstreams: 1 Santos_MariaFernandados_M.pdf: 943589 bytes, checksum: 30ddff20cfe0342b4d86cdede4bbc224 (MD5) Previous issue date: 2014 / Resumo: Esta dissertação pretende apresentar um estudo de conceitos bergsonianos distribuídos ao longo do Ensaio e Matéria e Memória observando seus campos problemáticos expressos nas próprias obras. Campos que oscilam entre epistemologia e metafísica e que recorrem a um método problematizante. Ao mesmo tempo este estudo explora a perspectiva deleuziana em seu trabalho monográfico sobre Bergson. Perspectiva esta que oferece uma visão privilegiada no exame de um bergsonismo em expansão. Multiplicidade, movimento e matéria são noções que aparecem sucessivamente na passagem do Ensaio o livro seguinte, e que muito embora procuremos respeitar a ordem de aparição dessas noções não pretendemos estabelecer uma sequência logicamente definida. Observamos simplesmente que essa tríade poderá facilitar a compreensão de cada um dos termos / Abstract: This dissertation aims to present a study of bergsonian concepts distributed over Essay and Matter and Memory observing their problematic fields expressed in the works themselves. Fields ranging from metaphysics and epistemology, and resorting to a problematizing method. While this study explores the Deleuzian perspective in his monograph on Bergson. This perspective offers an insider's view on the examination of a bergsonism expanding. Multiplicity, movement and matter are notions that appear successively in Essay for next book and although we seek to respect the order of appearance of these notions we do not intend establish a logically defined sequence. We note simply that this triad may facilitate the understanding of each of the terms / Mestrado / Filosofia / Mestra em Filosofia

The aim of this paper is to examine a translation of philosophical text from French into Swedish, with main focus on what is presented as inherent problems when translating philosophical terms. The philosophical terminology is often innovative and reflexive: the specific language usage, the frequent creation of new terms and the nuances of discourse when interpreting meaning are all elements susceptibly problematic when confronted by a translator.   The analysis draws upon our own translation of the article “L’image est le mouvant” by philosopher and art historian Georges Didi-Huberman, in which the author analyses central concepts from the philosophy of Henri Bergson in the light of the evolving art of cinema and related visual inventions at the turn of the century. The analysis is structured according to the interpretive model proposed by translator Jean Delisle, which together with theories on the philosophical terminology allow us to distinguish “discursive presuppositions” in the text. These presuppositions are crucial to the initial recognition of terms, and permit us to discern different types of translational problems in our material. By passing through the successive stages of the analysis model, different aspects of the translation and its problems are discussed in relation to the previous parts.   The analysis emphasizes and illustrates mainly the importance of interpreting discourse when translating philosophy: the unique language usage of the philosopher and the presuppositions of the text are both crucial to the understanding of terms. Due to the provisional definitions of terms and their uncertain delimitations, the translation of philosophical language constitutes a singular act of rewriting in which the translator plays a highly significant role.

The declension of variation. On the notion of multiplicity in Gilles Deleuze This paper aims at a reconstruction of the notion of multiplicity in the thought of the French philosopher Gilles Deleuze. To this end, our guiding thread corresponds to the relationship that this thinker establishes between the mathematical doctrine of Bernhard Riemann and the philosophy of Henri Bergson. Our purpose is to go through the various appearances of this relationship and to reconstruct the fundamental axes of an original concept of multiplicity that we believe Deleuze's thought holds. Thus, our inquiry, via a strategic journey through the Bergsonism, A Thousand Plateaus and Difference and Repetition, uncovers a double articulation for the deleuzian multiplicity. This double articulation is expressed in the two axes of thematization that we develop, namely coherence and inherence, or in other terms, a multidimensional organization and an activity of internal division. From these two axes, we believe, the notion of multiplicity describes the dynamics proper to a mouvement of continuous change or variation of nature. Keywords : Deleuze, Multiplicity, Variation, Bergson, Riemann, Bergsonism, A Thousand Plateaus, Difference and repetition.

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Employing a textual analysis within an auteur theory framework, this thesis examines Frederick Wiseman's films At Berkeley (2013), National Gallery (2014), and Ex Libris (2017) and the different ways in which they reflect on the theme of time. The National Gallery, University of California at Berkeley, and the New York Public Library all share a fundamental common purpose: the preservation and circulation of "truth" through time. Whether it be artistic, scientific, or historical truth, these institutions act as cultural and historical safe-keepers for future generations. Wiseman explores these themes related to time and truth by juxtaposing oppositional binary motifs such as time/timelessness, progress/repetition, and reality/fiction. These are also Wiseman's most self-reflexive films, acting as a reflection on his past filmmaking career as well as a meditation on the value these films might have for future generations. Finally, Wiseman's reflection on the nature of time through these films are connected to the ideas of French philosopher Henri Bergson.

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<p>The central thesis of <em>Bergsonian Metaphysical Undercurrents in Rorty’s Liberal Gradualism</em> is that those who take the greatest risks for social reformations are always motivated by the feeling of being part of something indefinitely greater than themselves and their own moral communities (however capacious these may be): progress just is this vague sense of indefinite movement, or becoming. In works such as <em>Matter and Memory, Creative Evolution,</em> and <em>The Two Sources of Morality and Religion</em>, Henri Bergson identified this sense of movement with time, the evolution of life, and the emotion of love respectively. Though he would probably laud Bergson’s insistence that philosophy should be partisan, Richard Rorty would be less hasty in making Bergson’s identifications, for Rorty thinks social progress is best served by gradual increases in our local sense of “us” effected by imaginary identification with others through literary exposures, not a mystical sense of oneness with all creation. Improvising on a Bergsonian note, I hold that one must already be an aspiring mystic, or moral hero, for one to get an expanded sense of “us” from reading literature. But such a lifestyle is incredibly difficult to maintain, requiring superhuman courage and moral reflection. It is only in the inspiring, active presence of a genuine moral hero that a readership will be able to make such efforts, and reliably take to literature the way Rorty would like in order to form his goal of a maximally capacious liberal utopia. Mystics act out of the metaphysical or religious conviction, whether real or imagined, that they are instruments of a great force of love. Rorty’s own utopian project would then be dependent on (and, perhaps, even an unknowing product of) these spiritual, metaphysical undercurrents of social progress.</p>