Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-02-22T13:43:51Z No. of bitstreams: 1 sandrelenadasilvamonteiro.pdf: 757547 bytes, checksum: 86f4763cfdbf9c6a9f03b778089a30e3 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-02-26T14:01:34Z (GMT) No. of bitstreams: 1 sandrelenadasilvamonteiro.pdf: 757547 bytes, checksum: 86f4763cfdbf9c6a9f03b778089a30e3 (MD5) / Made available in DSpace on 2016-02-26T14:01:34Z (GMT). No. of bitstreams: 1 sandrelenadasilvamonteiro.pdf: 757547 bytes, checksum: 86f4763cfdbf9c6a9f03b778089a30e3 (MD5) Previous issue date: 2014-03-28 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Que experiências temporais são constitutivas do ser professora? Esta foi a questão que provocou este exercício de pesquisa permeado por encontros, sujeitos, professoras, espírito, matéria, tempo, experiências. Palavras que dizem e se dizem ao longo de toda a escrita deste trabalho que teve como objetivos conhecer quais experiências cada professora considera que sejam constitutivas do seu modo de ser e estar no mundo, e, buscar uma aproximação, através dos relatos destas experiências, com a duração de cada professora. Na apresentação da trajetória pude ver com clareza os encontros que me trouxeram até este momento: o encontro com a docência, o encontro com o tempo na docência, o encontro com o filósofo francês Henri Bergson (1859-1941). Do encontro com Bergson surgiu a necessidade de um estudo mais aprofundado sobre o tempo, agora visto não mais como fruto dos relógios e calendários, mas como duração; sobre o ser humano – agora visto enquanto um ser que se constitui em uma complexa relação entre corpo e espírito, relação em constante devir; sobre a docência, uma vez que, mudando-se a concepção de tempo e ser humano, inevitavelmente questiona-se sobre a prática educativa. A busca pela aproximação com o campo da educação me levou à revisão de literatura, o que me possibilitou o encontro com diversos pesquisadores e suas pesquisas. A escolha metodológica também se deu em um encontro, agora entre a investigação narrativa (CONELLY e CLANDININ, 2008) e o processo intuitivo (BERGSON, 1934/2006), no qual, busquei uma aproximação entre os pontos convergentes de uma e outra proposta. E, finalmente, o encontro com as professoras que participaram nesse exercício de pesquisa: Creuza, Vivian, Elosaine, Tatiane, Aline, Fabiana. A elas, a proposta para contarem o que as constituía professoras. Que experiências consideravam significativas nessa constituição? A construção de portfólios aconteceu como uma forma de registro; destes, as crônicas, como um exercício intuitivo. Os estudos teóricos permitiram, por uma aproximação simpática, um encontro com a duração de cada uma destas professoras, e, nestes, um pensar outro na relação com a formação docente. Formação pautada no respeito à duração do ser, que lhe permita ir cada vez mais longe, sabedor que há sempre algo mais a conhecer. Assim, pensamos também a formação continuada do professor. Há que existir, mas uma formação que se faça de forma a lhe permitir adentrar no movimento de duração da própria escola, da turma na qual trabalha, de cada aluno e aluna com o qual se relaciona e da própria sociedade na qual vive. Não teríamos mais cursos relâmpagos, aulas shows, ou palestras surreais... Teríamos sim estudo, discussão, reflexão, experimentação, um viver a escola e a docência em sua própria constituição, sabendo-nos e sentindo-nos partes integrantes daquele movimento, daquela vida que pulsa, daquela obra que, como a própria vida sendo vivida, se faz em uma evolução criadora. / Which temporal experiences are constitutive of a teacher being? This was the question that sparked this research that was permeated by encounters, subjects, teachers, spirit, matter, time, experiences. Words they say and say itself throughout the writing of this paper which aims to identify which experiences each teacher considers to be constitutive of their way of being in the world, and seek to approach, through the accounts of these experiments, the duration of each teacher. In the presentation of the trajectory I could see clearly the encounters that have brought me so far: meeting with teaching, meeting with the teaching time, meeting with the French philosopher Henri Bergson (1859-1941). Of the Bergson's meeting, the need for further study about the time arose, now no longer seen as the fruit of clocks and calendars, but as duration; about the human being now it seen as a being which constitutes itself in a complex relationship between body and spirit, relationship constantly becoming; about teaching, since changing the conception of time and human, inevitably raises questions about educational practice. The quest for rapprochement with the field of education led me to the literature review, which enabled me to meet many researchers and their research. The methodological choice was also made in a meeting between narrative investigations (CONELLY e CLANDININ, 2008) and the intuitive process (BERGSON, 1934/2006) in which I sought a rapprochement between the converging points of one and another proposal. And finally, the meeting with the teachers who participated in this research: Creuza, Vivian, Elosaine, Tatiane, Aline, Fabiana. To them, the proposal to tell what constituted themselves as teachers. What experiences they considered significant in this constitution? The construction of portfolios happened as a form of registration; these, the chronicles, as an exercise intuitive. Theoretical studies led by a friendly approach, a meeting with the duration of each of these teachers, and in these, another way of thinking in relation to teacher formation. Formation based on respect for the duration of being, allowing it to go farther and farther away, knowing that there is always something more to know. Thus, we also think about continuing teacher formation. That must exist, but a formation that do so allow him enter to the school movement duration, the class in which works, of each student to which it relates and the society where he lives. We would have no more lightning strokes, show classes or surreal lectures ... Instead, we would have study, discussion, reflection, experimentation, a way of living school and teaching in their own constitution, knowing and feeling us as an integral part of that movement, that life which pulsates, that work, as life itself being lived, is done in a creativity evolution.

Esta tese propõe uma leitura da obra de Bergson que procura evidenciar a centralidade da ação no pensamento do filósofo. Em primeiro lugar, examinamos o problema da liberdade, destacando o papel que o ato do espírito desempenha na concepção de consciência como um ser em duração capaz de realizar ações livres. Em seguida, nos instalamos na perspectiva do corpo, descrevendo suas funções psicológicas (percepção e memória) em vista da ação prática e não do conhecimento especulativo. Essa ênfase na dimensão humana da ação nos levou a considerar certas tensões entre o bergsonismo, a fenomenologia e o pragmatismo. Contudo, sugerimos que a intuição bergsoniana marca uma diferença essencial no que concerne ao alcance da ação vital e ao seu sentido metafísico de criação da realidade enquanto movimento. / This thesis proposes a reading of Bergsons work that intends to make evident the centrality of action in the philosophers thinking. At first, we examine the problem of freedom, highlighting the role that the act of spirit plays in the conception of consciousness as a being in duration capable of taking free actions. Next, we adopt the perspective of the body, in order to describe its psychological functions (perception and memory) in sight of the practical action and not of the speculative knowledge. This emphasis on human dimension of action led us to consider some tensions between bergsonism, phenomenology and pragmatism. Nevertheless, we suggest that bergsonian intuition marks an essential difference in what concerns the reach of vital action and its metaphysical sense of creation of reality as movement.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2017-03-22T11:33:44Z No. of bitstreams: 1 marcoantoniobarrosofaria.pdf: 856576 bytes, checksum: 540924c74cdd9d746a1e764ce41f2181 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-03-22T12:41:47Z (GMT) No. of bitstreams: 1 marcoantoniobarrosofaria.pdf: 856576 bytes, checksum: 540924c74cdd9d746a1e764ce41f2181 (MD5) / Made available in DSpace on 2017-03-22T12:41:47Z (GMT). No. of bitstreams: 1 marcoantoniobarrosofaria.pdf: 856576 bytes, checksum: 540924c74cdd9d746a1e764ce41f2181 (MD5) Previous issue date: 2009-02-11 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Criado a partir da observação do tempo, o método intuitivo seria o único capaz de dar conta dos paradoxos da duração. Bergson coloca a intuição como ponto radical da possibilidade de existência da filosofia. Da reflexão sobre o tempo, duração, Bergson parte para o exame do método aplicado à metafísica. O entendimento do pensamento sobre a religião em Henri Bergson não passa somente pela compreensão de sua obra As duas fontes da moral e da religião. Situar as possibilidades de conhecimento do ser humano no cosmo que o rodeia e mostrar o lugar do humano na história da vida são, por sua vez, os objetivos da obra A evolução criadora. É ao próprio ato da criação espiritual que Bergson pretende chegar em seu livro. Enfocando a religião pela ótica de sua filosofia, tentaria Bergson demonstrá-la como um passo natural da evolução do espírito na caminhada do élan vital. No pensamento bergsoniano, a religião é uma conseqüência da vida / Créé d’après l'observation du temps, la méthode intuitive serait la seule capable pour donner billet des paradoxes de la durée. Bergson met l'intuition comme point radical de la possibilité d'existence de la philosophie. De la réflexion sur le temps, durée, Bergson part pour l'examen de la méthode appliquée à la métaphysique. La compréhension de la pensée sur la religion chez Henri Bergson ne fait pas seul aller par la compréhension de son travail Les deux sources de la morale et de la religion. Pour placer les possibilités de la connaissance de l'être humain dans le cosmos qui l'entoure et afficher la place de l'être humain dans l'histoire de la vie sont, pour son temps, les objectifs de son travail L'évolution créative. C'est à la propre action de la création spirituelle que Bergson projette d'arriver dans son livre. En concentrant la religion par les optiques de sa philosophie, Bergson essaierait de la démontrer comme un pas naturel de l'évolution de l'esprit dans la promenade de l'élan vital. Dans la pensée bergsonienne la religion est une conséquence de la vie.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2017-07-18T17:47:17Z No. of bitstreams: 1 lukadecarvalhogusmao.pdf: 3255872 bytes, checksum: f80721e5dc15ba8acfb134c956a19bfb (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-08-09T11:36:42Z (GMT) No. of bitstreams: 1 lukadecarvalhogusmao.pdf: 3255872 bytes, checksum: f80721e5dc15ba8acfb134c956a19bfb (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-08-09T11:37:15Z (GMT) No. of bitstreams: 1 lukadecarvalhogusmao.pdf: 3255872 bytes, checksum: f80721e5dc15ba8acfb134c956a19bfb (MD5) / Made available in DSpace on 2017-08-09T11:37:15Z (GMT). No. of bitstreams: 1 lukadecarvalhogusmao.pdf: 3255872 bytes, checksum: f80721e5dc15ba8acfb134c956a19bfb (MD5) Previous issue date: 2017-05-05 / FAPEMIG - Fundação de Amparo à Pesquisa do Estado de Minas Gerais / Nesta dissertação apresento o desenvolvimento da pesquisa na qual procurei responder à seguinte questão: Quais as relações entre as diferentes durações vividas pelos alunos e alunas, e o currículo escolar, tomando a filosofia bergsoniana como referencial teórico para compreender tais relações? Ao longo desta pesquisa, meu objetivo foi desenhar uma imagem aproximada das formas pelas quais as relações entre as diferentes durações e o currículo foram vivenciadas nos temposespaços da escola e da sala de aula, adotando como principal fundamentação teórica a filosofia bergsoniana. Para responder à mencionada questão e atingir o objetivo deste trabalho, abordei a noção de diferença presente no pensamento bergsoniano, discutindo o significado dos conceitos de diferença de natureza e diferença de grau e mostrando que a duração – entendida como movimento de diferenciação qualitativa – constitui a experiência profunda da consciência humana. Em seguida, aprofundei minhas reflexões sobre o campo curricular, procurando mapear as principais tendências teóricas que se formaram em sua história e as pesquisas nele produzidas atualmente acerca da questão das diferenças. Como proposta metodológica, coloquei em diálogo as regras do método intuitivo desenvolvido por Bergson e as pesquisas nos/dos/com os cotidianos, que me levaram a mergulhar no cotidiano de uma escola estadual do município de Juiz de Fora, Minas Gerais, e, mais especificamente, nos temposespaços de uma turma de 4º ano do ensino fundamental, na qual os alunos e alunas produziram narrativas sobre suas próprias durações. Após apresentar as narrativas produzidas pelos alunos e alunas, sustento que foi possível perceber em cada duração um movimento de diferenciação qualitativa singular. As diferentes durações vividas pelas crianças, bem como as relações estabelecidas por elas, traçaram diferentes currículos, compostos por diferentes memórias, desejos, sentimentos, conhecimentos e práticas. / In this dissertation I present the development of the research in which I tried to answer the following question: What are the relations between the different durations experienced by students and the school curriculum, taking the Bergsonian philosophy as a theoretical reference to understand such relations? Throughout this investigation, my objective was to draw an approximate picture of how these relations between the different durations and the curriculum were experienced in the times-spaces of the school and the classroom, by adopting the Bergsonian philosophy as its main theoretical foundation. In order to answer the above question and reach the objective of this work, I approached the notion of difference which is present in the Bergsonian thinking, by discussing the meaning of the concepts of difference in nature and difference in degree and showing that duration - understood as a movement of qualitative differentiation – constitutes the profound experience of human consciousness. Then, I deepened my reflections on the curricular field, trying to map the main theoretical tendencies that were shaped up in its history and the research currently produced in it on the issue of differences. As a methodological proposal, I questioned the rules of the intuitive method developed by Bergson and the research on/about/with daily life, that led me to delve into the daily life of a state-run school in the city of Juiz de Fora, Minas Gerais, and, more specifically, into the times-spaces of a Fundamental Education 4th-grade class, in which students produced narratives about their own durations. After presenting the narratives produced by the students, I maintain that it was possible to perceive a unique movement of qualitative differentiation in each duration. The different durations experienced by the children, as well as the relations established by them, have drawn different curricula, composed of different memories, desires, feelings, knowledge and practices.

À la fin du XIXe siècle, alors que l’Europe assiste au retour triomphal de la métaphysique dont Henri Bergson est une figure de proue, sur le positivisme, l’Espagne de la Restauration bourbonienne fait figure de résistante. La répartition bipolaire de l’intellectualité espagnole, entre les conservateurs néo-thomistes et les réformateurs de plus en plus attirés par la psychologie scientifique notamment, rend le dialogue primordialement impossible avec le bergsonisme, à la fin du XIXe siècle. Seul Leopoldo Alas tente de faire entendre la « philosophie nouvelle », dans son pays. Après que le bergsonisme ait été boudé, durant ces premières décennies d’existence par l’Espagne, la crise théologique moderniste de 1907 précipite son entrée dans la péninsule. Les premiers acteurs « philosophiques » du bergsonisme sont anti-bergsoniens et catholiques. Cet anti-bergsonisme religieux se double, pendant la Grande Guerre, d’un rejet politique de ce que symbolise Bergson, principalement lors de sa visite diplomatique à Madrid, en 1916. Parallèlement, les réformateurs, férus de pédagogie, qui ont créé en 1876 la Institución Libre de Enseñanza, découvrent la conceptualité bergsonienne qu’ils intègrent progressivement, entre 1900 et 1920, dans leur nouvelle science psychopédagogique. Toutefois, les véritables acteurs de la régénération métaphysique sont les poètes symbolistes, appelés « modernistes » en Espagne, puis les avantgardes esthétiques. Ce sont eux qui transfigurent le bergsonisme en une [méta]physique intime et organique. Ce n’est que dans un second temps, dans les années 1910, et non sans obstacles que les spécialistes espagnols de philosophie intègrent le bergsonisme. / At the end of the 19th century, Europe witnessed a revival of neo-thomist metaphysics, championed by Henri Bergson, over positivism. Spain, under the restored Bourbon monarchy, resisted the trend. Spanish intellectuels were split between neo-thomist conservatives and reformers increasingly attracted notably by scientific psychology, making dialogue with Bergsonism impossible in practice during this period. Only Leopoldo Alas endeavored to spread the "new philosophy" in his home country. After this rejection of bergsonism in its early decades, the modernist theological crisis of 1907 precipitated its arrival in the Iberian preninsula. Paradoxically, the first actors of Bergsonian philosophy were its Catholic opponents, whose religious opposition was complemented by political opposition to all that Bergson symbolised; this was particularly flagrant during his diplomatic visit to Madrid during the 1st world war in 1916. In parallel, those reformers, with a pedagogical bent, who had created in 1876 the Institución Libre de Enseñanza, were discovering the Bergson conceptual framework that they incorporated progressively between 1900 and 1920 into their new psycho-pedagogical science. However the real motor of this metaphysical renaissance were the Symbolist poets, called "Modernists" in Spain, followed by avant-garde aesthetes. It is these groups who gave bergsonism an organic [meta-]physical reality and it was only in the years after 1910, did Spanish philosophers per se accept, not without difficulty, the tenets of bergsonism.

Cette étude propose une interprétation de l'œuvre de Bergson à partir d'un aspect crucial de sa métaphysique et de sa méthode : la critique des « faux problèmes » philosophiques – « faux » en raison de la manière dont ils furent posés par une tradition barrant ainsi l'accès non seulement aux problèmes véritables, mais encore à des questions que l'on peut tenir pour des « questions vitales ». Si la critique des faux problèmes constitue chez Bergson à la fois le centre de gravité de sa méthode et la singularité de sa métaphysique, c'est qu'elle permet l'instauration d'une nouvelle métaphysique, pour laquelle ces questions vitales vont de pair avec la considération du temps, dont l'oubli est à l'origine des faux problèmes de la métaphysique traditionnelle. Cette nouvelle métaphysique trouve cependant son accomplissement véritable moins dans la spéculation que dans des actions créatrices, c'est-à-dire des actions capables non seulement de dissoudre des faux problèmes mais surtout d'inventer de nouvelles manières de vivre. / This thesis intends to propose an interpretation of Bergson’s work taking as a starting point a crucial aspect in his metaphysics and his method, namely the criticism of the so-called “false philosophical problems”; “false” because of the way they were formulated by a tradition thus preventing the access not only to the genuine problems, but also to questions that can be considered to be of paramount if not vital importance. The reason why the criticism of false problems appears as the centre of gravity of Bergson’s method as well as a particularity which singles out his metaphysics, is because it actually establishes a new metaphysics whose attention to these issues of vital importance goes hand in hand with the acknowledgment of time whose neglecting is the source of the false problems encountered in traditional metaphysics. This new type of metaphysics finds its accomplishment less in speculation than in creative actions, that is to say actions which have the power to invent new ways of life after the dissolution of the false problems.

Bergson's Matter and Memory presents original conception of perception which is developed on the grounds of dualistic ontology. So, Bergson's solution to mind-body problem is not an attempt to explain it as an isolated phenomenon, it is rather ambitious project which puts perception into world where the order of perception and the order of mathematical science coexist. In this dissertation, I will try to determine methods which govern solutions to problems of Matter and Memory. I will also deal with Time and Free Will in outline.

[pt] A compreensão de um tempo puro, independente dos moldes do espaço, é o principal problema investigado pela filosofia de Henri Bergson. Para chegar à realidade da duração, a investigação encontra diversos obstáculos criados pela posição de falsos problemas, sendo o principal deles a confusão comum entre tempo e espaço. Uma das consequências desta compreensão de tempo é a formulação de que a realidade é mudança constante, fluxo contínuo. A partir dessa tese, tentaremos abordar a possibilidade de conhecimento de um real cuja característica central é mudar. Em uma tentativa de reverter esses falsos problemas, principalmente por meio da crítica de ilusões causadas pelo senso comum, tentaremos demonstrar como é possível uma compreensão do tempo em cada uma de suas dimensões - presente, passado e por vir - na medida em que a sua realidade é uma continuidade dessas três dimensões. As três ilusões que investigaremos são: a ilusão da simultaneidade, a ilusão de uma localização física da lembrança e a ilusão da causalidade. Nossa hipótese interpretativa é a de que na compreensão de cada uma dessas ilusões e em contraponto a elas, torna-se possível acessar a realidade do presente, do passado e do por vir, respectivamente, e formular uma metafísica do movente que é o fundamento de um conhecimento verdadeiro acerca da realidade do tempo. / [fr] La compréhension du temps pur et indépendant de l espace est le principal problème investigué dans la philosophie d Henri Bergson. Pour rejoindre la réalité de la durée, l investigation rencontre des obstacles divers crées par la position de faux problèmes, dont le principal est celui de la confusion entre temps et espace. Une des conséquences de cette compréhension du temps est la formulation que la réalité est le changement constant, flux continu. En partant de cette thèse, nous essayerons de comprendre la possibilité d une connaissance du réel dont la caractéristique centrale est le changement continu. En une tentative de reposer ces faux problèmes, principalement par la critique à des illusions causées par le sens commun, nous essayerons de démontrer comment une compréhension du temps pur est possible en chacune de ses dimensions - présent, passé et avenir - dans la mesure où sa réalité est une continuité entre ces trois dimensions. Les trois illusions que nous proposons d investiguer sont la l illusion de la simultanéité, l illusion d une localisation physique du souvenir et l illusion de la causalité. Notre hypothèse interprétative est que dans la compréhension de chacune de ces illusions et en s opposant à elles, l accès à la réalité du présent, du passé et de l avenir, respectivement, devient possible, ainsi que la formulation d une métaphysique du mouvant qui est le fondement d une connaissance vraie sur la réalité du temps.

This dissertation applies philosopher Henri Bergson's methodology and his ideas of duration and creativity to the definitional problem of art, particularly as formulated within analytic aesthetics. In mid-20th century, analytic aesthetics rejected essentialist definitions of art, but within a decade, two predominant definitions of art emerged as answers to the anti-essentialism of the decade prior: functionalism and proceduralism. These two definitions define art, respectively, in terms of the purpose that art serves and in terms of the conventions in place that confer the status of art onto artifacts. Despite other important definitions (including historical and intentionalist definitions), much of the literature in the analytic field of aesthetics center on the functional/procedural dichotomy, and this dichotomy is an exclusive one insofar as the two definitions appear incompatible with each other when it comes to art. I use Bergson's methodology to demonstrate that the tension between functionalism and proceduralism is an artificial one. In turn, abandoning the strict dichotomy between these two definitions of art opens the way for a more fluid conception of art. Using Bergson's application of duration and creativity to problems of laughter and morality, I draw parallels to what a Bergsonian characterization would entail.

Matière et mémoire de Bergson est largement inspirée des idées psychologiques du 19e siècle. Nous restituons le contexte psychologique afin de montrer que la psychologie contemporaine pousse Bergson à s’engage dans la lutte contre Kant et à développer sa propre pensée ; discerner et prolonger extrêmement les mouvements. Le premier chapitre porte sur la notion de « plans de conscience ». Nous montrerons dans quelle mesure Bergson reprend les discours des psychologues associationnistes et des psychologues pathologiques (notamment Pierre Janet) sur le déroulement des idées. Ce détour nous permettra de cerner les enjeux proprement bergsoniens de la notion de plans de conscience : il s’agira de discerner les mouvements sui generis de la mémoire.Les deux chapitres suivants essaient de pénétrer dans le domaine de la psychologie physiologique ; le développement de la notion d’action réflexe cérébrale modifie le problème du rapport entre le mouvement et le moi qui en est la cause, de sorte qu’il met en question la notion de la causalité (Carpenter Laycock et Ribot) ; Fouillée transforme le problème psychologique en celui de la condition de donnée. Tout cela met en lumière la polémique essentielle entre Bergson et Kant ; Bergson a tiré des conceptions psychologiques une implication philosophique qui destitue le fondement de la Déduction kantienne : il remplace la limitation kantienne de la réalité phénoménale par le prolongement démesuré d’un mouvement dans un fait, et ce jusqu’à une perception universelle en droit. Ce dernier point sera le cardinal de notre interprétation. Le dernier chapitre porte sur le sens de l’être dans la critique bergsonienne de l’idée de non-être de l’Évolution créatrice, qui éclaircira le rapport entre la détermination et l’existence et qui profile une conception bergsonienne de la réalité comme mouvements. / Matter and memory of Bergson is considerably inspired by psychological ideas of 19th century. We reproduce the psychological context to clarify how the psychology of the same period urges Bergson to entered into a struggle against Kant and to develop his own thought: discerning and prolong movements.The first chapter is concerned with a notion of “plans of consciousness”. We point out to what extent Bergson takes up views of assimilationists and the pathological psychology (especially that of Pierre Janet) about development of ideas. This detour allows us to define distinctively Bergsonian point of the notion of “plans of consciousness” : it consists in discerning different movements of memory.The next two chapters set about inquiring into a domain of physiological psychology. The development of a notion of reflex action modified the problem of relation between a movement and the I which is its cause and how the notion of causality constitutes the central difficulty (Carpenter, Laycock and Ribot). Fouillée transforms the problem of psychology into that of the condition of given. This detour clarifies a polemic between Kant and Bergson ; indeed, Bergson draws from psychological conceptions a philosophical implication which dismisses a necessity of the Kantian Deduction : he replaces Kantian limitation of phenomenal reality by prolongment of un movement in fact, and that to universal perception of right (en droit). This last point is the canonical of our interpretation.Finally, the last chapter inquires the question of the meaning of being in the critic of the idea of not-being in Creative evolution, that clarifies a relation between the determination and the existence, so that it outlines a Bergsonian conception of reality as movements.