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Ce travail porte sur le concept de création chez Bergson appliqué à l'art. Pour comprendre véritablement de quoi il s'agit, on explique l'avènement de ce thème à travers d'abord l'acte libre qui est abordé dès le premier livre de Bergson. L'ensemble de la démarche théorique de Bergson s'appuie sur une conception du temps différente de l'espace, soit un temps vécu, qualitatif que l'on exprime par le concept de durée. C'est la durée qui nous fait repenser l'acte libre en soulignant le danger d'une représentation spatiale d'une décision à venir, comme s'il fallait cristalliser toute décision dans un instant après une délibération précise. L'acte libre prend bien racine dans le passé, mais elle apporte du nouveau, de l'inédit qui nous change et nous transforme. L'individu après l'acte libre n'est plus le même, un nouveau mouvement s'y est intégré : il s'est créé au passage. De l'acte libre on passe à la création comme telle avec l'apport de nouveaux développements chez Bergson, notamment par une précision entre la direction de la matière qu'on associe aux mécanismes et la direction de la vie qui exprime la spontanéité, l'activité et la création. Le terme de direction est bien choisi, car on tente moins de voir deux choses que deux tendances opposées dans la vie, l'une appuyant sur l'endormissement et la sécurité, l'autre appuyant sur l'activité et ultimement. la création. On applique ces développements à l'art en se figurant deux tendances : l'une menant vers un art technique qui se résume à une recette impersonnelle, l'autre menant vers l'art du génie personnel, empreint d'une émotion vivante et créatrice. Finalement, on examine chacun des arts en partant de celui dont le médium est de part en part temporel, la musique, à l'art solide de grande échelle qu'est l'architecture. Les médiums de chaque art ont des caractéristiques qui en orientent la création. La notion de rythme, qui rappelle la durée, est fondamentale en musique, en poésie, au théâtre et à la littérature et même, jusqu'à un certain point dans l'architecture. Certains arts ont en outre la capacité de dire, de développer des idées. Ce n'est point un détail insignifiant, car le message a l'avantage d'être plus accessible, mais on y perd un peu la capacité à répéter, à rythmer en répétant. Dans tous les cas. l'art semble bien être inépuisable tout comme la vie.

Les difficultés métaphysiques soulevées par le dualisme d'une réalité présentant deux aspects spirituel et matériel, de même que le problème de !'Evolution universelle qui implique l'existence d'une force créatrice et d'une mémoire, trouvent dans la philosophie d'Henri Bergson des solutions qui s'élaborent à partir du concept fondamental de cette philosophie à savoir, l'intuition de la durée. C'est en effet par ce regard métaphysique de la durée que nous sommes en mesure d'établir la modalité des rapports entre l'intuition et l'analyse; entre l'âme et le corps; et enfin entre l'évolution et ses phénomènes dans la nature.

Most research into Bergson's influence to date has failed to take enough account of the philosopher's interest in the spiritual of meta-physical dimension of life. In seeking to interpret Bergson's thought many have focused upon 'la durée réelle' or 'l'élan vital' as the key concepts in his whole philosophy. If, instead, one were to begin with Bergson's main continuing preoccupation at first inchoate and only later more fully developed with spiritual activity in life, then the whole philosophy hangs together as a tapestry of one harmonious piece. Not only can it be clearly seen why Bergson opposes Kant and the positivists so vehemently, but it can also be understood why he eventually set his sights upon The two sources of morality and religion. In the eyes of many critics this work, far from completing a natural progression of thought, stands outside the main body of work as something ill-fitting and almost cavalier. This thesis attempts to redress the balance by demonstrating how the spiritual and religious interpretation of life is central to Bergson's thought. Having established this, I have assumed it likely that a lively Catholic interest in Bergson is something quite logical and natural. This proved to be the case. After all, the Catholics in France stood to gain or lose most by the introduction in intellectural circles of a new philosophical 'spiritualism'. They would obviously themselves have a vested interest in the discrediting of materialist and positivist philosophies. However, scholars have not seen the connection between Bergson and Christian thought very clearly and no detailed research into this particular field has been undertaken. I have consequently attempted to review both the general field of Catholic reactions in a largely chronological way and also the detailed ways in which Bergson's thought had on impact upon Catholic writers. My main conclusion from this research is that Bergson's work lent itself to adaptation and alteration to something more orthodox in Catholic terms. However it was some time before it was viewed in a favourable enough light for anything like this to be attempted. Much prejudice and misinterpretation surrounded Bergson for some years. Eventually, however, his theories made deep inroads into the mainstream of Catholic thought. His theories of perception and intuition, of movement and change, of static and dynamic religion, helped bring about a significant change in the development of twentieth century religious thought.

A partir de uma de uma atividade denominada “Dinâmica das Cartas”, o autor convidou seus estudantes do Ensino Médio a escreverem cartas para si mesmos a serem recebidas cinco anos depois. Após esse período, conforme o combinado, tais cartas foram remetidas de volta aos seus autores pelo correio e houve um reencontro com todos os participantes. Trinta e oito voluntários aceitaram o convite do autor e continuaram um processo de aprofundamento de reflexões sobre a Dinâmica das Cartas por meio de e-mails, cartas e encontros presenciais. O produto desse processo foi analisado pelo autor a partir da obra de Henri Bergson, de maneira especial, por meio dos conceitos de intuição, memória, duração e experiência integral. Constatou-se que, sustentada pela amizade, as experiências escolares podem envolver a inteligência e a intuição, mediante um misto de processos da mente e da memória, que podem se entrelaçar em experiências integrais. Por fim, ao verificarmos que a intuição é o fio metodológico capaz de, em complemento à inteligência, transformar as vivências educativas em experiências integrais, apontamos a necessidade de se organizar pressupostos mais consistentes para uma Pedagogia da Intuição. / From an activity called a "Dynamics of Letters", the author invited his high school students to write letters to themselves to be received five years later. After this period, as agreed, such letters were sent back to their authors by mail and there was a meeting with all participants. Thirty-eight volunteers accepted the invitation of the author and continued a process of deepening reflection on the dynamics of letters through e-mails, letters and meetings. The product of this process was analyzed by the author based on work of Henri Bergson, especially, through the concepts of intuition, memory, duration and integral experience. Thus, we conclude that through friendship, the dynamics of the Letters was formed as an integral experience. We see through this dynamic that the school experiences may involve intelligence and intuition, through a combination of processes of the mind and memory, which can be interwoven through the integral experiences. Finally, to verify that intuition is the thread methodological able to, in addition to intelligence, transform the educational experiences in integral experiences, highlighting the need to organize more consistent fundamentals for a Pedagogy of Intuition.

Made available in DSpace on 2016-06-02T20:13:15Z (GMT). No. of bitstreams: 1 5735.pdf: 842590 bytes, checksum: c864d237a48dd0689f18b6963d9aa7d8 (MD5) Previous issue date: 2014-01-31 / Universidade Federal de Minas Gerais / After a short resumption of Bergson s thesis about the inadequacy of language s expression of reality, which permeates all his works, this dissertation intends to discuss how Matter and Memory contemplates a deeper reflection on this subject as it presents the notion of motor mechanism , allowing to foresee the bodily grounds of practical habits and pointing out the problem of their transposition to speculative thought without criticism. In general, we intend to comprehend how Bergson s language conception based on a definition of word as an entity of motor order or more specifically as motor mechanism announces an extralinguistic access to reality when it directs the philosophical study to the notion of image and to the five figures which permeates the last chapters of Matter and Memory. / Após uma breve retomada da tese bergsoniana da inadequabilidade da linguagem para exprimir o real, a qual está presente ao longo de toda sua obra, esta dissertação procura mostrar de que modo Matéria e Memória contempla uma reflexão mais profunda sobre esta temática ao apresentar a noção de aparelho motor , que permite vislumbrar o fundamento corporal dos hábitos da prática e aponta para o problema de transpô-los sem crítica ao âmbito do pensamento especulativo. Em linhas gerais, procuramos entender de que modo a concepção de linguagem de Bergson com base na definição da palavra como entidade da ordem da organização motora ou mais explicitamente como aparelho motor , anuncia um acesso extralingüístico ao real ao direcionar o estudo filosófico para a noção de imagem e para as cinco figuras presentes ao longo dos últimos capítulos de Matéria e Memória.

A partir de uma de uma atividade denominada “Dinâmica das Cartas”, o autor convidou seus estudantes do Ensino Médio a escreverem cartas para si mesmos a serem recebidas cinco anos depois. Após esse período, conforme o combinado, tais cartas foram remetidas de volta aos seus autores pelo correio e houve um reencontro com todos os participantes. Trinta e oito voluntários aceitaram o convite do autor e continuaram um processo de aprofundamento de reflexões sobre a Dinâmica das Cartas por meio de e-mails, cartas e encontros presenciais. O produto desse processo foi analisado pelo autor a partir da obra de Henri Bergson, de maneira especial, por meio dos conceitos de intuição, memória, duração e experiência integral. Constatou-se que, sustentada pela amizade, as experiências escolares podem envolver a inteligência e a intuição, mediante um misto de processos da mente e da memória, que podem se entrelaçar em experiências integrais. Por fim, ao verificarmos que a intuição é o fio metodológico capaz de, em complemento à inteligência, transformar as vivências educativas em experiências integrais, apontamos a necessidade de se organizar pressupostos mais consistentes para uma Pedagogia da Intuição. / From an activity called a "Dynamics of Letters", the author invited his high school students to write letters to themselves to be received five years later. After this period, as agreed, such letters were sent back to their authors by mail and there was a meeting with all participants. Thirty-eight volunteers accepted the invitation of the author and continued a process of deepening reflection on the dynamics of letters through e-mails, letters and meetings. The product of this process was analyzed by the author based on work of Henri Bergson, especially, through the concepts of intuition, memory, duration and integral experience. Thus, we conclude that through friendship, the dynamics of the Letters was formed as an integral experience. We see through this dynamic that the school experiences may involve intelligence and intuition, through a combination of processes of the mind and memory, which can be interwoven through the integral experiences. Finally, to verify that intuition is the thread methodological able to, in addition to intelligence, transform the educational experiences in integral experiences, highlighting the need to organize more consistent fundamentals for a Pedagogy of Intuition.

A partir de uma de uma atividade denominada “Dinâmica das Cartas”, o autor convidou seus estudantes do Ensino Médio a escreverem cartas para si mesmos a serem recebidas cinco anos depois. Após esse período, conforme o combinado, tais cartas foram remetidas de volta aos seus autores pelo correio e houve um reencontro com todos os participantes. Trinta e oito voluntários aceitaram o convite do autor e continuaram um processo de aprofundamento de reflexões sobre a Dinâmica das Cartas por meio de e-mails, cartas e encontros presenciais. O produto desse processo foi analisado pelo autor a partir da obra de Henri Bergson, de maneira especial, por meio dos conceitos de intuição, memória, duração e experiência integral. Constatou-se que, sustentada pela amizade, as experiências escolares podem envolver a inteligência e a intuição, mediante um misto de processos da mente e da memória, que podem se entrelaçar em experiências integrais. Por fim, ao verificarmos que a intuição é o fio metodológico capaz de, em complemento à inteligência, transformar as vivências educativas em experiências integrais, apontamos a necessidade de se organizar pressupostos mais consistentes para uma Pedagogia da Intuição. / From an activity called a "Dynamics of Letters", the author invited his high school students to write letters to themselves to be received five years later. After this period, as agreed, such letters were sent back to their authors by mail and there was a meeting with all participants. Thirty-eight volunteers accepted the invitation of the author and continued a process of deepening reflection on the dynamics of letters through e-mails, letters and meetings. The product of this process was analyzed by the author based on work of Henri Bergson, especially, through the concepts of intuition, memory, duration and integral experience. Thus, we conclude that through friendship, the dynamics of the Letters was formed as an integral experience. We see through this dynamic that the school experiences may involve intelligence and intuition, through a combination of processes of the mind and memory, which can be interwoven through the integral experiences. Finally, to verify that intuition is the thread methodological able to, in addition to intelligence, transform the educational experiences in integral experiences, highlighting the need to organize more consistent fundamentals for a Pedagogy of Intuition.

Orientador: Sara Pereira Lopes / Acompanhada de 2 DVDs: Processo criativo e espetáculo "Tantas outras Quantas" / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Artes / Made available in DSpace on 2018-08-15T21:03:59Z (GMT). No. of bitstreams: 1 Baltazar_MarciaCristina_D.pdf: 3035289 bytes, checksum: d8ddecc53fa3eafec20b4df566d94236 (MD5) Previous issue date: 2010 / Resumo: A partir de uma experiência pessoal de criação do espetáculo TANTAS OUTRAS QUANTAS, solo teatral fundamentado nos métodos de pesquisa do Grupo Lume, esta pesquisa objetiva refletir sobre as condições deflagradoras e o próprio fluxo das experiências de criação. O objetivo é pesquisar: Quais foram as relações entre o agir, o sentir e o pensar nos momentos de improvisação, de codificação, de montagem e de apresentação desse espetáculo teatral. A virtualidade se atualizando. Em tempos de debate sobre a dramaturgia contemporânea; a dramaturgia do meu corpo e a dramaturgia de um espetáculo, não está sendo a virtualidade de alguma forma atualizada e percebida? Para a reflexão sobre a conexão corpo&mente em "estado cênico" faz-se um paralelo com a filosofia de Henri Bergson (1859-1941) e também com José Gil e Gilles Deleuze. Assim, neste paralelo entre Arte e Filosofia, é analisado o processo de criação de ações extracotidianas no Grupo Ínterim (grupo de pesquisa corpo-vocal); a fase de pesquisa de campo e de codificação da "mímesis corpórea"; a criação da dramaturgia da atriz; a montagem do espetáculo junto com outros criadores e as apresentações do solo / Abstract: Starting from the experience of a personal creation of the play TANTAS OUTRAS QUANTAS, a solo based on research methods from LUME theatre, this research intends do produce an analysis about the flux of body and mind during the creational experiences and about the conditions that display this flux. The intention is to respond the following questions: - What were the relations between doing, feeling and thinking during improvisations, codifications, production and publications of this play? - In times of discussion about the pos-dramatic theater, the comprehension of what my body does and the sense of the play, is not the virtuality somehow being brought up-to-date and becoming aware of the body? The reflection about body&mind's connection during an artistic experience dialogs with the philosophy of Henri Bergson (1859-1941) and also with José Gil and Gilles Deleuze. So, in such parallel between art and philosophy, we analyze - the creation of unusual actions in Ínterim Group (a research group in actions and voice) - the period of interviews and codification of "corporeal mimesis" - the creation of the actress's choreography - the assembling accomplished by four artists and the public presentations of the play / Doutorado / Artes Cenicas / Doutor em Artes

"Thèse en cotutelle, Doctorat en philosophie: Université Laval, Québec, Canada, Philosophiæ doctor (Ph. D.) et École Normale Supérieure de Lyon, Lyon, France". / Tableau d’honneur de la Faculté des études supérieures et postdoctorales, 2017 / Concept éminemment polysémique, le sens commun a été déprécié par un vaste pan de la philosophie occidentale, qui y a vu au mieux l’expression de croyances infondées, au pire la manifestation de croyances erronées et naïves. Là où bon nombre de commentateurs ont repéré dans les pensées mêmes d’Henri Bergson, Stanley Cavell et Gilles Deleuze, trois grandes figures de la philosophie du cinéma, des critiques adressées au sens commun, nous nous efforçons ici de tirer au clair la conception positive qu’ils développent de cette notion, en dépit des soupçons occasionnels qu’ils font peser sur elle. Plus précisément, nous tâchons d’expliquer jusqu’à quel point certaines acceptions du sens commun permettent de satisfaire l’ambition de connaître le réel lui-même. En premier lieu, nous passons en revue l’argumentation élaborée par certains réalistes spéculatifs (en particulier Quentin Meillassoux et Graham Harman) afin de clarifier d’une part des réflexions qui feront l’objet de discussions et de répliques dans les chapitres subséquents et, d’autre part, de montrer que la dépréciation philosophique du sens commun se prolonge jusque dans les débats les plus actuels sur l’objectivité. Nous faisons ressortir par la suite les angles sous lesquels le sens commun est susceptible de nous rapprocher du réel d’après Bergson, Cavell et Deleuze. En second lieu, nous entrons de plain-pied dans le domaine du cinéma et examinons en quoi différentes oeuvres du renouveau du cinéma québécois (Denis Côté, Stéphane Lafleur, Sébastien Pilote, Rafaël Ouellet, Xavier Dolan, Anne Émond, Rodrigue Jean, le collectif Épopée, Mathieu Denis et Simon Lavoie) viennent à leur manière compléter, radicaliser ou critiquer les réflexions développées dans la première partie autour du sens commun et du réel. À l’encontre de ceux qui qualifient ces oeuvres de « mimétiques », « peu songées » et « esthétisantes », nous mettons donc en évidence la façon dont ces films, attentifs à la profondeur de l’expérience ordinaire et à l’exigence de trouver un certain équilibre entre le devenir incessant et la stabilité constante, parviennent à nuancer et à raffiner la philosophie. Mots-clés : sens commun, réel, ordinaire, chose en soi, objectivité, subjectivité, surinterprétation, culture populaire, actuel, virtuel, devenir, intensité, concrétude, cinéma, Henri Bergson, Stanley Cavell, Gilles Deleuze, Quentin Meillassoux, Graham Harman, Tristan Garcia, renouveau du cinéma québécois. / The eminently polysemic concept of common sense was depreciated by a vast segment of Western philosophy, which saw at best in it the expression of unwarranted beliefs, at worst the manifestation of erroneous and naïve beliefs. Where many commentators have pinpointed critiques of common sense in the thoughts of Henri Bergson, Stanley Cavell and Gilles Deleuze, three prominent figures of the philosophy of cinema, we strive here to bring out the positive conception they develop of that concept, notwithstanding the occasional suspicion they may cast on it. To put it in more precise terms, we seek to explain to what extent certain meanings of common sense are apt to satisfy the ambition of knowing reality itself. In the first place, we review the argument elaborated by certain speculative realists (specifically Quentin Meillassoux and Graham Harman) in order to clarify, on the one hand, reflections which will be the object of discussions and replies in the subsequent chapters, and, on the other hand, to show that the philosophical depreciation of common sense goes on even in the most contemporary debates on objectivity. We then bring out the angles under which, according to Bergson, Cavell and Deleuze, common sense is apt to bring us closer to reality itself. In the second place, we enter fully into the field of cinema and examine in what way different works associated with the revival of Quebec cinema (Denis Côté, Stéphane Lafleur, Sébastien Pilote, Rafaël Ouellet, Xavier Dolan, Anne Émond, Rodrigue Jean, the collective Épopée, Mathieu Denis and Simon Lavoie) end up completing, radicalizing or criticizing in their way the reflections developed in the first part around common sense and the real. In opposition to those who characterize those works as « mimetic », « thoughtless » and « aestheticizing », we thus bring to the fore the way in which those films, paying attention to the depth of ordinary experience and to the requirement of finding a certain balance between incessant becoming and constant stability, do succeed in nuancing and refining philosophy. Keywords: common sense, real, ordinary, thing-in-itself, objectivity, subjectivity, over-interpretation, popular culture, actual, virtual, becoming, intensity, concreteness, cinema, Henri Bergson, Stanley Cavell, Gilles Deleuze, Quentin Meillassoux, Graham Harman, Tristan Garcia, revival of Quebec cinema.