In fact, as far as I know, linguists and philosophers of language have never really looked at the universal language. Instead, they frame a “universal language” that is based on the premise of the majoritarian languages. One approach, traditional linguistics, often goes from signs (lexical signs), phonology, and syntax and is based on phonocentric framing, i.e., sound is the basis of their theoretical frames. The other approach, cognitive linguistics, is based on spatiality and embodied figures in mental space. Cognitive linguists (Leonard Talmy, for example) believe that the objects of spoken languages or signed languages are mainly created from natural perception and mental spaces. However, natural perception and mental spaces are in turn shaped, formed, and modified by sensorimotor perception and the movement of thought. Would it not be better to derive from them directly so that we can gain an understanding of how a language is created from the human body? We could also gain an understanding of the relationship between perception, thought, and the utterable of languages. The ontological benefit is that signed languages are closer to "raw" thought, perception, and the universal language than spoken languages. Sign language poetry, for example, is close to the universal language. Therefore, as opposed to spoken languages, signed languages are based on the movement of thinking outside the body. We can thus reveal the pure language or the universal language. The essay question: Is the “mobile” part of sign languages (åtbördsspråket) and gestures (åtbörder) appropriate as a model for constructing a general definition of all languages? I apply Gilles Deleuze's philosophy, especially his pure semiotics, perception, and the theory of movement, to construct this universal language.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Esta dissertação investiga o conceito de imagem-movimento e de imagem-tempo do filósofo Gilles Deleuze por meio das implicações contidas na passagem de um conceito para o outro. O aparecimento de regimes de imagem constituem mundos e automatismos específicos: o automovimento do chamado regime orgânico e a autotemporalização presente no regime inorgânico. A substituição da imagem-movimento pela imagem-tempo caracteriza-se por uma reversão da subordinação do tempo pelo movimento. Dessa forma, apresenta a conquista da realidade íntima do tempo puro, em que o tempo aparece completamente emancipado de determinações cronológicas. Ao marcar essa passagem, deve ser entendido como Deleuze alcança um novo regime de imagem e pensamento a partir de uma aliança com a arte cinematográfica. A transposição entre esses dois regimes expressa a mudança de um regime que afirma um autômato motor para outro em que há o surgimento de um autômato capaz de levantar o fundamental do pensamento. E mais decisivamente erigir o plano de imanência. / This thesis investigates the concepts of movement-image and time-image created by the philosopher Gilles Deleuze by analyzing the passage of one concept to the other. The emergence of image systems constitutes worlds and unique automatisms: the auto-movement from the organic system, and the auto-temporalization present in the inorganic system. Replacement of the movement-image by the time-image is characterized by a reverse logic of how time is subordinated to movement. Therefore, it presents the conquer of the intimate reality of the short time, in which time appears completely free of any chronological barriers. In highlighting this passage, its possible to understand how Deleuze reaches another image and thought systems in an alliance with the cinematic art. The transposition between these two systems expresses the shift in one system that reaffirms the automaton-machine to another system in which there is an automaton capable of raising the essential in thinking. And more decisively erect the plane of immanence.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Esta dissertação investiga o conceito de imagem-movimento e de imagem-tempo do filósofo Gilles Deleuze por meio das implicações contidas na passagem de um conceito para o outro. O aparecimento de regimes de imagem constituem mundos e automatismos específicos: o automovimento do chamado regime orgânico e a autotemporalização presente no regime inorgânico. A substituição da imagem-movimento pela imagem-tempo caracteriza-se por uma reversão da subordinação do tempo pelo movimento. Dessa forma, apresenta a conquista da realidade íntima do tempo puro, em que o tempo aparece completamente emancipado de determinações cronológicas. Ao marcar essa passagem, deve ser entendido como Deleuze alcança um novo regime de imagem e pensamento a partir de uma aliança com a arte cinematográfica. A transposição entre esses dois regimes expressa a mudança de um regime que afirma um autômato motor para outro em que há o surgimento de um autômato capaz de levantar o fundamental do pensamento. E mais decisivamente erigir o plano de imanência. / This thesis investigates the concepts of movement-image and time-image created by the philosopher Gilles Deleuze by analyzing the passage of one concept to the other. The emergence of image systems constitutes worlds and unique automatisms: the auto-movement from the organic system, and the auto-temporalization present in the inorganic system. Replacement of the movement-image by the time-image is characterized by a reverse logic of how time is subordinated to movement. Therefore, it presents the conquer of the intimate reality of the short time, in which time appears completely free of any chronological barriers. In highlighting this passage, its possible to understand how Deleuze reaches another image and thought systems in an alliance with the cinematic art. The transposition between these two systems expresses the shift in one system that reaffirms the automaton-machine to another system in which there is an automaton capable of raising the essential in thinking. And more decisively erect the plane of immanence.

En quel sens les livres que Deleuze a écrits sur le cinéma sont-ils des livres de philosophie ? Dans une démarche généalogique, notre travail montre comment Deleuze « capture » de façons différentes les œuvres de quatre philosophes – Kant, Bergson, Peirce, Spinoza – afin de lui permettre d’avancer dans sa propre philosophie. A partir d’une rencontre avec le cinéma dans son ensemble, Deleuze prolonge sa réflexion sur l’empirisme transcendantal, reconsidère la question de l’image et des signes, revisite secrètement l’éthique de Spinoza afin de nous proposer une nouvelle éthique, qui ne répond plus à la question « Que peut un corps ? » mais à sa généralisation « Que peut une image ? ». Suivant la figure d’un spinozisme post-kantien que nous identifions chez Deleuze, le temps comme affect de soi par soi chez Kant équivaut aux auto-affections du second genre de connaissance chez Spinoza : le temps devient le lieu où se déploie la vie spirituelle dans l’attribut de la pensée. A la fois genèse de la sensibilité, cosmogonie, sémiotique et éthique, L’Image-mouvement et L’Image-temps construisent une génétique des puissances de l’image dont les œuvres singulières des cinéastes sont à la fois les jalons et les pierres de touche : la rencontre avec ces œuvres permet à la philosophie de Deleuze de subir l’épreuve du réel et de la faire bifurquer au gré des rencontres avec les pensées des cinéastes. Deleuze se sert du cinéma, qui devient la vérification expérimentale de sa philosophie, cependant que le cinéma « capture » Deleuze, et l’amène à tracer des cheminements de pensée inédits. Dans cette parade amoureuse, Deleuze est la guêpe, le cinéma l’orchidée. / To what extent are the books written by Deleuze about cinéma philosophy books ? Following a genealogical reasoning, our study shows how Deleuze “captures” in different ways the works of four philosophers – Kant, Bergson, Peirce, Spinoza – in order to get ahead in his own philosophy. From his encounter with cinema as a whole, Deleuze continues his reflection about transcendental empiricism, reconsidering the issue of image ands signs and secretly revisiting Spinoza’s ethics to offer a new system of ethics which no longer answers the question “What can a body live ?” but its generalization “what can an image live ?” Following the figure of a post-kantian spinozism that we have identified in Deleuze’s work, time as an affect of the self by the self in Kant’s philosophy can be equated with the self-affections of the second kind of knowledge in Spinoza’s work : time becomes the place where spiritual life can spread in the attribute of thought. Being at the same time a genesis of sensitivity, a cosmogony, semiotics and ethics, The Movement-image and The Time-image constitute a system of genetics of image powers of which film-makers singular creations are both the landmarks and the touchstones : Deleuze’s encounter with these movies allows his philosophy to undergo the test of the real and to make it change its course each time he meets a film-maker’s thinking. Deleuze uses cinema which becomes the experimental checking of his philosophy where as cinema “captures” Deleuze and leads him to open up new ways of thinking. In this mating display, Deleuze is the wasp and cinema is the orchid.

No description available.

Esta dissertação tem como objeto de estudo a elaboração do conceito, \"movimento-imagem-ideia\", desenvolvido no percurso de uma prática de improvisação. Iniciada no teatro, por meio dos aprendizados do jogo teatral, do jogo das máscaras, como a commedia dell\'arte e o palhaço, encontra a dança e as abordagens somáticas, ampliando-se e oferecendo estrutura à autonomia do intérprete improvisacional. As pesquisas cênicas que constituíram caminho e estabelecimento dessa conceituação, analisadas neste trabalho, têm por foco a improvisação e a máscara de A Troupe de Atmosfera Nômade; as improvisações em tempo real, diante do público, da Cia. Nova Dança 4; e a estrutura pré-fixada na dança, em Ladies, da inocência à crueldade, com possibilidades de rupturas improvisacionais. / This dissertation investigates the elaboration of a concept, \"movementimage- idea\", developed during an improvisation practice. When this improvisation - which started in the theatre with the use of theatre games, mask games, such as commedia dell\'arte and clowns - meets dance and somatic approaches, it is amplified, now offering structure to the autonomy of the improvisational actor. Previous research on performing arts that have paved a path to the establishment of the concept analyzed here focus on A Troupe de Atmosfera Nômade\'s use of improvisation and masks; Cia Nova Dança 4\'s real time improvisation in front of an audience; and the structure prefixed on dancing, in Ladies, from innocence to cruelty, with possible improvisational ruptures.

Gilles Deleuze'as kuria kinui būdingus konceptus, kurie pagilina kino problematiką, suteikdami jai filosofinį pagrindą. Savo vaizdinio-judėjimo ir vaizdinio-laiko knygose – Kinas 1 ir Kinas 2 – Deleuze'as konceptus taiko klasikiniui ir moderniajam kinui. Kino filmų jis nepasirenka kaip savo konceptų iliustracijų, o juos vertina kaip tuos pačius konceptus, išreikštus vaizdine forma. Pagrindinis šio magistrinio darbo tikslas – aptarti bet-kurios-erdvės, kuri priklauso vaizdinio-judėjimo kinui ir išreiškia netiesioginį laiką, ir vaizdo-kristalo, išreikšiantį sudėtingą tiesioginio laiko sistemą, konceptus ir tirti jų apraiškas kino mene. / Gilles Deleuze creates concepts characteristic of cinema which deepen the problematics of cinema providing a philosophical basis to it. In his books of movement-image and time-image – Cinema 1 and Cinema 2 – Deleuze applies concepts to classical and modern cinema. He doesn‘t choose movies as illustrations of his concepts but values them as the same concepts expressed in visual form. The main aim of this master thesis – to discuss the concepts of any-space-whatever, which belongs to the cinema of movement-image and expresses indirect time, as well as of crystal-image, which expresses a complex system of direct time, and to investigate their manifestations in the art of cinema.

Esta dissertação tem como objeto de estudo a elaboração do conceito, \"movimento-imagem-ideia\", desenvolvido no percurso de uma prática de improvisação. Iniciada no teatro, por meio dos aprendizados do jogo teatral, do jogo das máscaras, como a commedia dell\'arte e o palhaço, encontra a dança e as abordagens somáticas, ampliando-se e oferecendo estrutura à autonomia do intérprete improvisacional. As pesquisas cênicas que constituíram caminho e estabelecimento dessa conceituação, analisadas neste trabalho, têm por foco a improvisação e a máscara de A Troupe de Atmosfera Nômade; as improvisações em tempo real, diante do público, da Cia. Nova Dança 4; e a estrutura pré-fixada na dança, em Ladies, da inocência à crueldade, com possibilidades de rupturas improvisacionais. / This dissertation investigates the elaboration of a concept, \"movementimage- idea\", developed during an improvisation practice. When this improvisation - which started in the theatre with the use of theatre games, mask games, such as commedia dell\'arte and clowns - meets dance and somatic approaches, it is amplified, now offering structure to the autonomy of the improvisational actor. Previous research on performing arts that have paved a path to the establishment of the concept analyzed here focus on A Troupe de Atmosfera Nômade\'s use of improvisation and masks; Cia Nova Dança 4\'s real time improvisation in front of an audience; and the structure prefixed on dancing, in Ladies, from innocence to cruelty, with possible improvisational ruptures.

Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal. / Pour respecter les droits d'auteur, la version électronique de cette thèse ou ce mémoire a été dépouillée, le cas échéant, de ses documents visuels et audio-visuels. La version intégrale de la thèse ou du mémoire a été déposée au Service de la gestion des documents et des archives de l'Université de Montréal.

Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal / Pour respecter les droits d'auteur, la version électronique de cette thèse ou ce mémoire a été dépouillée, le cas échéant, de ses documents visuels et audio-visuels. La version intégrale de la thèse ou du mémoire a été déposée au Service de la gestion des documents et des archives de l'Université de Montréal.