Orientador : Milton Jose de Almeida / Dissertação (mestrado) - Universidade Estadual de Campinas, Faculdade de Educação / Made available in DSpace on 2018-08-01T19:03:16Z (GMT). No. of bitstreams: 1 Marins_DirceuCarlos_M.pdf: 7803743 bytes, checksum: c0658efbe2d1719fb6b4d575306dc5d4 (MD5) Previous issue date: 2002 / Mestrado

Puis-je croire ce que je vois ? Cette question surgit dans la religion, la science et l'art. Elle persiste, comme si la focale d'une caméra pouvait mesurer la distance entre la justice et la justesse. En effet, existe-t-il une éthique de la création cinématographique, interrogée tant du côté du travail d'un cinéaste que du côté de la réception, c'est-à-dire dans la façon de rendre compte d'une expérience de cinéma ? Si oui, cette éthique dérive-t-elle toujours d'un engagement politique préalable qui la guiderait ? Ou bien, son origine est-elle d'un tout autre type ? Cette thèse en esthétique du cinéma pose ces questions et confronte quelques-uns des films les plus énigmatiques et puissants du septième art avec les notions clé du philosophe français E. Levinas. La relecture serrée de son œuvre, sa critique du "dévoilement" heideggérien, jalonne les analyses détaillées de films comme Solaris, Les harmonies Werckmeister ou encore Zelig. Progressivement, chacun d'entre eux révèle sa profonde affinité avec les autres, même si tous n'appartiennent pas à la même période, ni au même style ou genre. La cohérence de l'ensemble est dans la problématique, dont chaque chapitre s'efforce d'éclairer un nouvel aspect. Ainsi, la recherche de l'autre et la pensée de Dieu représentent des points nodaux du texte sans que l'on y ait recours aux "images sacrées". / Can I believe what I see ? This question occurs in religion, science and art. As if pulling a camera's focus could measure the distance between justice and justness. Actually, is there any ethics of creation in cinema questioned from a filmmaker's inner motivation, as well as from the possibilities of transcription of such an experience ? If so, are ethics always directed by prior political involvement ? Or by another type of instruction ? This thesis in film studies asks these questions and confronts some of the most demanding and multi-leveled films by great authors with the key notions of E. Levinas (1906-1995), one of the most important French philosophers in the 20th century. Reading closely the thinker's oeuvre, his criticism of Heidegger's unveiling, this thesis offers a detailed analysis of Solaris, Werckmeister Harmonies and Zelig. Step by step, they reveal their deep-rooted affinities with each other, even though they do not all belong to the same period, style or genre. They are also connected to metaphysics in an innovative way. Both, seeking for the other and thinking of God, represent main points in this exposé without referring to holy images.

Proposer une lecture de Nostalghia à travers une analyse exhaustive, éclairer sa structure, son écriture et ses moyens dans leurs rapports aux réseaux de significations qu’ils véhiculent, dans leurs potentialités à susciter notre sensibilité, tel est le but de ce mémoire. Car la structure d’un film, à tous ses niveaux, est une succession de discontinuités dont la réception est une tresse continue de conscience et d’inconscience. En ce sens, le film est un édifice d’images, de sons, de signes, « réalité figée » qui n’engendre pas une, mais de multiples réceptions sans pour autant invalider le projet du créateur. Le langage d’Andreï Tarkovski est celui de la vérité, nous offrant tout d’abord une extraordinaire puissance du sensible qui puisse susciter une transcendance. Aucune des ressources ici mises en œuvre n’est anodine. Nostalghia, est une réalité organique, un agencement d’images, de sons, autant de fragments de temps et de mémoire, tissés entre eux. Leur plasticité s’impose avant de nous proposer une signification : la sensation au-delà du message, éprouver plutôt que prouver. / Through an exhaustive analysis, this dissertation aims to offer a reading of the film Nostalghia, to elucidate its structure, its writing and its cinematographic means, through their potentialities to awaken our sensitivity. Indeed, the structure of the film, on all levels, is a succession of discontinuities whose reception is a continuous interweaving of consciousness and unconsciousness. In that sense, the film is an edifice of images, of sounds and of signs, a "fixed reality" that is not generating just a single reception, but a multiplicity of receptions, without ever invalidating the project of the author. Andreï Tarkovski’s language is one of truth; it offers us primarily an extraordinarily powerful sensorial dimension that is capable of arousing transcendence. None of the resources used in this work is anodyne. Nostalghia is an organic reality, a layout of images and sounds, operating as fragments of time and memory woven together. Their plasticity is what strikes us first, before proposing a signification: it is about the sensation beyond the message; it is about experiencing before proving.

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.

Programa de Pós-Graduação em Filosofia. Departamento de Filosofia, Instituto de Filosofia, Artes e Cultura, Universidade Federal de Ouro Preto. / Submitted by Oliveira Flávia (flavia@sisbin.ufop.br) on 2014-12-02T20:27:26Z No. of bitstreams: 1 DISSERTAÇÃO_FluxoTempoInvestigação.pdf: 1138705 bytes, checksum: 8a8692d015135628cb89dd7b0117412c (MD5) / Approved for entry into archive by Gracilene Carvalho (gracilene@sisbin.ufop.br) on 2014-12-04T17:26:13Z (GMT) No. of bitstreams: 1 DISSERTAÇÃO_FluxoTempoInvestigação.pdf: 1138705 bytes, checksum: 8a8692d015135628cb89dd7b0117412c (MD5) / Made available in DSpace on 2014-12-04T17:26:13Z (GMT). No. of bitstreams: 1 DISSERTAÇÃO_FluxoTempoInvestigação.pdf: 1138705 bytes, checksum: 8a8692d015135628cb89dd7b0117412c (MD5) Previous issue date: 2013 / O presente trabalho busca uma aproximação da filmografia e dos escritos do cineasta russo Andrei Tarkovski às ideias formuladas por Gilles Deleuze em seus livros Imagem-movimento (1983) e Imagem-tempo (1985). O objetivo é acompanhar o desenvolvimento teórico dos conceitos relativos ao cinematógrafo – imagem-ação, imagem-afecção, imagem-percepção, imagem-tempo - até o conceito que predominará no cinema de Tarkovski, a imagem-cristal: imagem atual (presente, “real”) que se cristaliza com sua própria imagem virtual (passado, futuro, imaginário), como um duplo ou reflexo. A intenção aqui é investigar, a partir da análise de algumas sequências e cenas, a forma como os procedimentos cinematográficos utilizados pelo realizador russo que priorizam a integridade do plano em detrimento à montagem – plano-sequência, profundidade de campo, slow-motion, materializam uma imagem ao mesmo tempo presente e passada, “real” e imaginária, atual e virtual. ______________________________________________________________________________________________ / ABSTRACT: This work intends an approximation of the filmography and the writings of the Russian filmmaker Andrei Tarkovsky to the ideas formulated by Gilles Deleuze in his books The Movement Image (1983) and The Time-Image (1985). The goal is to follow the theoretical development of the concepts related to the cinematograph - the action-image, the affectionimage, the perception-image, the time-image - up to the concept which prevails in the films of Tarkovsky, the crystal-image: an actual image (present, "real") that crystallizes with its own virtual image (past, future, imaginary), like a double or a reflection. The intention is to investigate, from the analysis of some sequences and scenes, the way in which the cinematographic procedures used by the russian director that prioritize the integrity of the shot over the editing techniques - sequence-shot, depth of field, slow-motion -, materialize an image that is, at the same time, present and past, "real" and imaginary, actual and virtual.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Um estudo sobre o olhar cinematográfico a partir da obra do cineasta russo ANDREI ARSENSEVICH TARKOVSKI (1934-1986), na perspectiva de uma recepção estético-teológica do filme como referência para uma teologia da imagem em movimento. O primeiro capítulo desenvolve uma ontogênese da criação cinematográfica a partir da trajetória artísticobiográfica do cineasta, tendo em vista delinear a formação de um olhar a partir da relação autor e obra, que Tarkovski entendia como a ligação orgânica da qual depende toda arte. O segundo capítulo analisa o último filme realizado pelo diretor, O Sacrifício (Suécia, 1986). Apresenta uma sinopse prévia do filme e detalha a imagem movimentada pela câmera de Tarkovski compreendendo-na como uma economia do olhar que o artista cria no filme. Num terceiro ponto, trata de sedimentar a troca de olhar com o filme numa sinóptica teopoética, como perspectiva de um olhar teológico sobre o filme. O terceiro capítulo consiste do momento teórico teológico propriamente dito. Busca assentar a relação cognitiva da teologia com o cinema a partir da metáfora do olhar teológico para, no segundo ponto, definir o objeto de uma teologia da imagem em movimento como a mediação de um olhar. No terceiro ponto, definimos a situação comunicativa de recepção estético-teológica do filme como troca de olhar, a partir da qual desenvolvemos a idéia de uma sinóptica teopoética como perspectiva teológica crítico-criativa de interpretação cinematográfica. Esse estudo se ocupa da experiência de recepção estética do filme a partir de suas implicações para o sujeito do olhar teológico. Afirma o valor heurístico do cinema para a teologia como experiência de crise do olhar e, ao mesmo tempo, de olhar criativo e autotranscendente. / A study about the cinematographic look centered on the work of the Russian director ANDREI ARSENSEVICH TARKOVSKI (1934-1986), in the perspective of an esthetic-theological reception of film as reference for a theology of the image-in-movement. The first chapter is the development of an ontogenesis of film creation, through an analysis of the artisticbiographical career of Tarkovski, aiming at delineating the formation of a look out of the relation between author and work, which Tarkovski understood as the organic relation on which all art depends. The second chapter is an analysis of Tarkovskis last film, The Sacrifice (Sweden, 1986). It starts with a synopsis of the film and then details the image moved by Tarkovskis camera, understanding it as a economy of the look which the artist create in the film. A third moment in this chapter describes the look exchange with the film in a theopoetic synoptic as a perspective of a theological look on the film. The third chapter presents the moment of theological theory. The aim is to construct the cognitive relation between theology and cinema from the metaphor of a theological look. In a second moment it defines the object of a theology of the image in movement as the mediation of a look. In a third moment, the communicative situation of esthetic-theological reception of film is defined as a look exchange out of which the idea of a theopoetic synoptic as a theological critical-creative perspective of cinematographic interpretation is developed. The study is about the experience of esthetic reception of film, centering on its implications for the subject of the theological look. It affirms the heuristic value of cinema for theology as experience of a look crisis and, at the same time, the experience of a creative and self-transcendent look.

Que peut la singularité par rapport au film ? Cette thèse évalue la possibilité d'analyser un film à partir des éléments singuliers dont il est composé. La singularité dont il est question correspond aux éléments dissemblables, aporétiques, lacunaires qui ne se conforment pas avec ce qu'on est en droit d'attendre d'une narration, d'une esthétique ou d'une grammaire cinématographique. Cette recherche a dû aborder le concept même de singularité pour diverses acceptions, mais aussi pour des domaines aussi bien scientifiques qu'artistiques. La méthode qui en est sortie a été appliquée à un corpus de film restreint : Nostalghia d'Andreï Tarkovski, Les Harmonies Werckmeister de Béla Tarr et Seven invisible men de Sharunas Bartas. Son application a révélé combien ces œuvres sont infiniment plus complexes et plus ambiguës que l'on a pu le croire. Elle a surtout permis de mettre en évidence que ce que l'analyse figurale nomme figure doit être prolongé par la notion d'anti-figure. La figure seule ne suffit plus à restituer les battements toujours vivaces qui parcourent un film. D'autre part, elle laisse apercevoir combien ces battements répondent en réalité à la confrontation de trois hiatus, l'un figuratif, l'autre représentatif et le dernier psychique, impliquant la mémoire des images, le réel et le pathos. / This thesis evaluates the possibility of analyzing a movie from the singular elements it contains. The singularity in question corresponds to dissimilar elements, of aporias or gaps that does not comply with what we expect from a narrative, from an aesthetic or from a cinematographic grammar. This research has approached the concept of singularity both in science and in the arts by studying the different meanings of this termThe method that was elaborated from the properties of singularities was subsequently applied to a small corpus of movie: Nostalghia by Andrei Tarkovsky, Werckmeister Harmonies by Béla Tarr and Seven invisible men by Sharunas Bartas.Its application has revealed how these works are much more complex and ambiguous than we might believe. He has contributed to highlight that what the figural analysis calls a figure should be extended by the notion of anti-figure. a figure alone is not sufficient to render the beats that cross a movie. On the other hand, it lets see how these beats actually correspond to the confrontation of three hiatus, the first is figurative, the second is representative and the last is psychic involving the memory of images, the reality and the pathos.

Made available in DSpace on 2016-04-27T17:27:03Z (GMT). No. of bitstreams: 1 Roberta Filgueiras Mathias.pdf: 699347 bytes, checksum: 6fe70c790b08a190f2db87e2125d6210 (MD5) Previous issue date: 2012-11-30 / The idea of this study is to analyze the work of Andrei Tarkovsky, a Russian filmmaker, especially the films Stalker and Mirror as from deleuzian categories, focusing on the perception of time presented in the books Space- Image and Time-Image. We intend to propose a direct relationship between the concept of crystal-image developed in Time-Image and Tarkovsky` s filmography, based on the understanding of the images as crystals reels, which rotate around its own axis, but beyond this rotation have a force that`s the time itself / Resumo A ideia desse estudo é analisar a obra do cineasta russo Andrei Tarkovski, principalmente os filmes Stalker e o Espelho a partir de categorias deleuzianas sobre o cinema, tendo como foco a percepção de tempo cinematográfica presente nos livros Imagem movimento e Imagem tempo. Pretendemos propor uma relação direta entre o conceito de imagem-cristal presente no livro Imagem-tempo e o cinema de Tarkovski, a partir da compreensão das imagens dos filmes citados como cristais cambaleantes , que giram através de um eixo, mas escapam dessa rotação na força que é o tempo

A obra escrita de Tarkovski e o filme O Espelho são analisados à luz da teoria psicanalítica da interpretação dos sonhos articulando conceitos vindos de outros campos do conhecimento, quais sejam inconsciente ótico e choque em Walter Benjamin. O filme se passa em lugares do passado de Tarkovski, evocados a partir de lembranças encobridoras, sonhos e devaneios, em que o cineasta é espectador e ator. Há a referência, no título e ao longo das cenas, ao espelho, também usado por Lacan, como modelo de dispositivo ótico, ao teorizar sobre a formação da função do “Eu”. Através desta análise, pretendeu-se aproximar a linguagem do filme à linguagem do sonho, encontrando conteúdos oníricos latentes. São analisadas as filiações e influências, o roteiro, e aquilo que fala nas lembranças de infância, nos sonhos e devaneios associados às tradições culturais russas, ao poeta Puchkin e a Dostoievski. Identificam-se aspectos do pensamento utópico e articulações psicanalíticas na cena do devaneio do personagem Ignat. Também são comentadas articulações à estética do choque em Walter Benjamin, nas cenas de déjà vu de Ignat e no fenômeno análogo que acometeu Maria na cena da tipografia. O conceito de Outra cena, do campo freudiano, é contextualizado na discussão do filme e também cotejado com elementos da teoria platônica apontados por Lacan em seus seminários. Finalmente, a cena de levitação de Maria é comparada com a cena da pintura de Füssli The Nightmare e interpretada como sendo de um sonho de angústia. / Tarkovski's written work and the film The Mirror are analyzed in the light of psychoanalytic theory of interpretation of dreams being articulated with concepts from other fields of knowledge, such as optic unconscious and shock at Walter Benjamin’s writings. The film takes place somewhere in Tarkovski’s past, evoked from screen memories, dreams and daydreams, in which the filmmaker is a spectator and an actor at a time. There is a reference, in the title and throughout the scenes, to the mirror, which is also used by Lacan, as the model of an optical device, in theorizing about the formation of the function of the "self". Through this analysis, it was intended to approximate the language of the film to the language of the dream and find latent dreams contents. The affiliations and influences, the script, and what he talks about in the memories of childhood, the dreams and daydreams associated with Russian cultural traditions, the poet Puchkin and Dostoyevsky are analyzed. We identify aspects of utopian thinking and psychoanalytic articulations in the scene of Ignat's daydream. Similarly, articulations among the aesthetics of the shock in Walter Benjamin, in the déjà vu scenes of Ignat and in the analogous phenomenon that rushed Maria in the typography scene are also commented in this work. The concept of Other scene, from the freudian field, is contextualized in the discussion of the film and also compared with elements of the platonic theory pointed out by Lacan in his seminars. Finally, the levitation scene of Mary is compared to the painting scene of Füssli The Nightmare and interpreted as being of a dream of anguish.