Academic literature on the topic 'Bergson Henri 1859-1941'
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Journal articles on the topic "Bergson Henri 1859-1941"
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Hotanen, Juho. "Bergsonin paluu." Tiede & edistys, no. 3 (December 7, 2021): 127–32. http://dx.doi.org/10.51809/te.112631.
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Henri Bergson (1859–1941) oli 1900-luvun alun tähtifilosofi, joka palkittiin filosofisesta työstään kirjallisuuden Nobel-palkinnolla 1927, kirjoittamatta koskaan kaunokirjallisuutta. Seuraava filosofisukupolvi suhtautui erittäin kriittisesti hänen filosofiaansa (ks. esim. Arouet 1929; Nizan 2002; Sartre 2007). Myös debatti Albert Einsteinin kanssa heikensi Bergsonin arvostusta tieteen kentällä, vaikka Bergson itse pyrki selventämään, että koko debatti perustui Einsteinin väärinkäsitykseen hänen filosofiansa suhteen (ks. Merleau-Ponty 1960, 246–248; Canales 2005). Bergsonin ajattelu nähtiin vanhanaikaisena ja poliittisesti konservatiivisena. Ehkä siksi on myös jollain tavalla yllättävää, että Gilles Deleuze nosti Bergsonin mukaan radikaaliin filosofiseen ajatteluun 1960-luvulla (Deleuze 1993; Deleuze 2018) ...
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Cordero, Matías Escalera. "" ...Y el ojo que los mira”: los poemas del Duero." Verba Hispanica 3, no. 1 (December 31, 1993): 37–45. http://dx.doi.org/10.4312/vh.3.1.37-45.
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Con regular insistencia, al tiempo que se constata la tardía incorporación del poeta sevillano al "noventayochismo" se ha dado por supuesta la relación de una parte de Ia obra machadiana con las tesis irracionalistas del filósofo francés Henri Bergson (1859-1941). Fue el profesor Niegel Glendinning, hace ya treinta años, en su The Philosophy of Bergson in the Poetry of A. Machado quien con más sistemática agudeza analizó y estableció los límites formales y literarios de tal relación.
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Lipsanen, Katariina. "Bergson ja intuitio filosofian metodina." Tiede & edistys, no. 3 (December 7, 2021): 133–46. http://dx.doi.org/10.51809/te.112632.
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Tässä artikkelissa käsittelen Henri Bergsonin (1859–1941) intuition käsitettä ja sen suhdetta hänen filosofiseen menetelmäänsä. Bergsonin on nähty tarkoittavan intuitiolla yhtäältä filosofian metodia ja toisaalta tiettyä älyyn verrattavaa filosofialle ainutlaatuista tiedon muotoa. Esitän, että Bergsonille intuitio on samanaikaisesti näitä molempia. Se on todellisuuden ajattelemista kestona, sisäistä jatkuvuuttamme muistuttavana liikkeenä. Intuitiossa tavoitetaan todellisuuden luonne sikäli kuin se on läsnä myös meissä itsessämme tällaisena jatkuvuutena. Metodologisesti se on todellisuuden tarkastelua ajallisuuden ja muutoksen perspektiivistä. Tiedon muotona se on välitöntä ymmärrystä tarkastelun kohteesta itsestään.
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Persiaux, Renaud. "Henri Bergson (1859-1941). Une conception spirituelle de la vie." Sciences Humaines N° Hors-série, HS11 (January 6, 2022): 20. http://dx.doi.org/10.3917/sh.hs11.0020.
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Ansell-Pearson, Keith. "Beyond Obligation? Jean-Marie Guyau on Life and Ethics." Royal Institute of Philosophy Supplement 77 (September 16, 2015): 207–25. http://dx.doi.org/10.1017/s1358246115000260.
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There is a tradition of modern French philosophy that contains valuable resources for thinking about the nature and limits of obligation and how a higher calling of life beyond obligation might be conceived. This is a tradition of an ethics of generosity whose best exemplar is perhaps Henri Bergson (1859–1941) and that extends in our own time to the writing of Gilles Deleuze (1925–95).
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Nunes, Benilson Souza. "A CONSCIÊNCIA NA FILOSOFIA DA MENTE DE HENRI BERGSON." Kínesis - Revista de Estudos dos Pós-Graduandos em Filosofia 12, no. 33 (December 30, 2020): 84–108. http://dx.doi.org/10.36311/1984-8900.2020.v12n33.p84-108.
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A filosofia da mente contemporânea, bem como as neurociências, desenvolveu nos últimos 70 anos avanços inéditos na investigação da mente. Muito antes desse cenário, contudo, o filósofo francês Henri Bergson (1859 - 1941) apresentou abordagens ontológicas e metodológicas de investigação que compartilham semelhanças importantes com o debate contemporâneo. Em seu artigo intitulado A Alma e o Corpo de 1916, Bergson anunciava problemáticas acerca da superveniência mente-cérebro e esboçava intuições úteis para a compreensão da natureza da consciência. A despeito de sua complicada proposta cosmológica assentada na concepção metafísica de duração, é possível conjecturar, com ressalvas, possíveis perspectivas do autor dentro do atual debate da filosofia da mente quanto ao estatuto da consciência. Assim sendo, teremos, como objetivo geral, a tarefa de visitar algumas obras de Bergson a fim de tentar situá-lo dentro das discussões contemporâneas acerca da consciência, bem como tentaremos, mais especificamente, mostrar algumas das intuições importantes que Bergson oferece para o atual debate com a sua metafísica da duração.
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Moravec, Matyáš. "Perpetual Present: Henri Bergson and Atemporal Duration." European Journal for Philosophy of Religion 11, no. 3 (September 19, 2019): 197. http://dx.doi.org/10.24204/ejpr.v0i0.2629.
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The aim of this paper is to demonstrate that adjusting Stump and Kretzmann’s “atemporal duration” with la durée, a key concept in the philosophy of Henri Bergson (1859–1941), can respond to the most significant objections aimed at Stump and Kretzmann’s re-interpretation of Boethian eternity. This paper deals with three of these objections: the incoherence of the notion of “atemporal duration,” the impossibility of this duration being time-like, and the problems involved in conceiving it as being related to temporal duration by a relation of analogy. I conclude that “atemporal duration” (which has unfortunately come to be regarded with suspicion by most analytic philosophers of religion) — when combined with Bergson’s durée to become an “atemporal durée” — is a coherent understanding of divine eternity.
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SANTOS, PAULO DEIMISON BRITO DOS. "RISO E FUNÇÃO SOCIAL NA FILOSOFIA DE BERGSON." Revista Ideação 1, no. 37 (June 20, 2018): 144. http://dx.doi.org/10.13102/ideac.v1i37.3523.
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Esse artigo tem como objeto o significado do riso e sua função social propostos pelo filósofo francês Henri-Louis Bergson (1859 - 1941) em sua obra O riso: ensaio sobre a significação da comicidade (1899). Nossa investigação visa especificamente às noções de riso e comicidade no pensamento do filósofo. O riso, para Bergson, possui uma função social. Essa função diz respeito a uma tentativa de correção da insociabilidade, da rigidez e do automatismo que se apresentam no homem, características tais que, aos olhos da sociedade, poderiam ameaçar a convivência pacífica entre os indivíduos e, portanto, a ordem social.
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Malufe, Annita Costa. "TEORIAS DA SENSAÇÃO EM PESSOA E BERGSON." Revista Desassossego, no. 15 (August 16, 2016): 140–53. http://dx.doi.org/10.11606/issn.2175-3180.v8i15p140-153.
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O artigo explora aspectos do Sensacionismo, movimento da vanguarda portuguesa – iniciado na Revista Orpheu por Fernando Pessoa e Mário de Sá-Carneiro –, tendo como foco explorar proximidades entre o conceito pessoano de sensação e aquele formulado pela filosofia de Henri Bergson (1859-1941). Explicitando as possíveis relações do pensamento do filósofo francês com aquele de Pessoa, teorizado e experimentado pelo poeta em sua obra tanto poética quanto crítica, tem-se como objetivo destacar a atualidade e a pertinência do conceito de sensação de Pessoa para as reflexões filosóficas e poéticas da atualidade.
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Souza, Franciele Vaz de. "Aspects of the freudian psychophysical and your relation with durée of Henri Bergson." Primeiros Escritos, no. 8 (August 15, 2017): 95. http://dx.doi.org/10.11606/issn.2594-5920.primeirosestudos.2017.136799.
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O presente trabalho se propõe a analisar as problemáticas apontadas por Henri Bergson (1859-1941), em Ensaio Sobre os Dados Imediatos da Consciência – problematizações essas que procuram levantar críticas concernentes a espacialização da mente e do tempo, e, com isso, ele propõe que sejam claros os dualismos, de modo a conhecermos a natureza de cada coisa (ou, cada polo deste dual), para que não se caia numa mescla confusa, como, por exemplo, o tempo cronológico, e redução dos sentimentos profundos a mero estímulo molecular. Bergson, assim, acautela-se diante da metafísica, bem como à ciência, aos moldes positivistas. Dentre as crí- ticas feitas por Bergson no que tange à psicofísica, o trabalho se propõe, além de apresentar algumas ideias do Ensaio, vinculá-las ao começo da carreira de Sigmund Freud (1856-1939), com o Projeto para Uma Psicologia Científica, de modo a mostrar o teor psicofísico da mesma, a que Bergson está se contrapondo
Dissertations / Theses on the topic "Bergson Henri 1859-1941"
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Nzang, Ekouaghe-Etienne Marie-France. "Vivre et penser selon Henri Bergson." Montpellier 3, 2002. http://www.theses.fr/2002MON30036.
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Selon Henri Bergson, vivre et penser c'est créer. Telle est la substance de la philosophie de la durée qui récuse la représentation spatiale du temps, à l'origine de la fabrication des discours scientifiques et philosophiques disjoignant la vie et la pensée. Or, quotidiennement et continuellement, nous vivons et pensons dans un temps qui dure. La durée est la trame de la vie et de la pensée se créant avec imprévisibilité et nouveauté. La pensée créatrice s'exprime lorsque savoirs et réflexions s'élaborent au moyen d'une intelligence intuitive, en rapport avec l'expérience immédiate. En d'autres termes, les sciences et la philosophie saisissent la réalité de la matière et de la vie lorsque l'homme s'est, au préalable, immergé dans les durées (la sienne et celle des objets de connaissance). Cette pensée invite sciences et métaphysique à se mouler constamment sur le réel en durée. Appelant à un travail pluridisciplinaire et éclectique, elle invite surtout à l'intuition, méthode et faculté permettant de penser dans la durée et de nous replacer dans le courant créatif de la vie. Cependant, la pleine expression de la vie créatrice exige de travailler à la libération du “ moi profond ” et de s'émanciper des clôtures sociales et politiques. Pour Bergson, l'homme y parvient par sa volonté et son attrait pour les modèles d'hommes (artiste, mystique, etc. ) vivant, pensant et agissant déjà dans la durée, lesquels contribuent au changement progressif de la société, naturellement belliqueuse, en “ démocratie d'essence évangélique ”According to Henri Bergson, to live and to think is to create. Such is the substance of the philosophy of the duration which rejects the spatial representation of time, which was the basis for the scientific and philosophical discourses separating life and thought. In fact, we continually and constantly live and think in a time that lasts. Thought creating itself with unpredictability and novelty. The creative thought expresses itself when knowledge and reflection are elaborated by means of intuitive intelligence, in relation to immediate experience. In other words, for sciences and philosophy to seize the reality of matter and life, man must be immersed in durations (his one and the one of the objects of knowledge). This thought invites sciences and metaphysics to mould themselves constantly on the real. Drawing from multidisciplinary and eclectic work, this thought especially leads to intuition, the method and the ability to think in the duration and to put ourselves back in the creative current of the life. However, the full expression of the creative life requires us to work on the liberation of our “deeper personal nature” (“ moi profond ”), and to emancipate ourselves from social and political enclosures. For Bergson, man activates this liberation through his will and by taking some men (artist, mystic, etc. ) as his models who live, think and already act in the duration, and who contribute to the progressive change of the bellicose society into the “democracy having evangelical essence”
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Soulez, Philippe. "Bergson : le philosophe et l'homme politique." Paris 4, 1988. http://www.theses.fr/1987PA040264.
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Cette thèse cherche à connaitre l'identité d'un philosophe qui, d'un côté, a produit une œuvre de premier plan et, de l'autre, assume des responsabilités politiques (diplomatiques, en particulier) considérables, peut-être décisives au moment de l'entrée en guerre des Etats-Unis (1917). Cette recherche s'est révélée d'autant plus nécessaire que l'on a tenté (Politzer, Nizan) d'invalider l'œuvre philosophique de Bergson par une utilisation polémique de ses prises de position pendant la guerre. La thèse est centrée sur l'analyse des "missions" de Bergson auprès de W. Wilson (1er fevrier-13 mai 1917; juin-juillet-aout 1918). On s'est demandé ce qui rendait possible l'acceptation, au plan philosophique, de ces missions (première partie, philosophie et société) et ce que Bergson y révélait de lui-même (deuxième partie: le dédoublement). On s'est demandé enfin qu’elle a été l'influence de ces missions sur la suite de l'œuvre de Bergson. En conclusion, les prises de position de Bergson face au nazisme puis au régime de Vichy ont été analyséesThis thesis is an attempt to describe the identity of a philosopher as such who, one hand, produced a work of the first rank and, on the other, assumed notable political (diplomatical, in particular) responsibilities when the USA decided to enter the war (1917). This research revealed itself all the more necessary as some intellectuals (Politzer, Nizan) tryed to invalidate Bergson’s philosophical work in polemically using his commitments during the war. The thesis is centered on the analysis of the missions of Bergson delegated to W. Wilson (February 1st -may 13st 1917; June-July-August 1918). It was asked what made philosophically possible the acceptance of the missions (first part: philosophy and society) and what Bergson revealed of himself (second part: the splitting). Finally it was asked what was the influence of the missions on the continuation of Bergson’s work (the backward effect of the missions of the Bergson in a work: fourth part). In conclusion the commitment of Bergson ever against Nazism and Vichy regime has been analyzed
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Lau, Huei-Yun. "Les Etudes sur Henri Bergson en Chine : 1913-1941." Paris, EHESS, 1994. http://www.theses.fr/1994EHES0004.
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Cette etude a pour objectif d'identifier et de decrire le deroulement et le processus de l'introduction de la pensee de bergson eb chine de 1913 a 1941. Ell est composee de quatre parties : l'introduction de bergson en chine (1913-1918), l'essor du bergsonisme (1919-1923), une analyse des concepts bergsoniens traduits en chinois et enfin le declin du bergsonisme (1924-1941). C'est par des auteurs japonais et americains que les traducteurs chinois ont pris connaissance du philosophe francais en 1913. Bergson est unanimement loue par les intellectuels chinois de toutes tendances durant dix ans. Puis des critiques lui sont adressees par deux groupes de penseurs : le premier, qui souhaite conserver la tradition chinoise telle quelle ; le second, qui aspire a une occidentialisation scientique de la chine. Bergson va donc servir les confuceens, qui trouvent en lui le moyen de modernisr le confucianisme. Le declin du bergsonisme s'amorce des la deuxieme moitie des annees 20 a cause du contexte politique et social d'une part, d'autre part de son assimiliation au confucianisme qui le rend sterile a son propre developpement. L'histoire intellectuelle chinoise du debut du xxe siecle est marquee par l'introduction de nombreuses idees occidentales. Le casThis study aims to describe the process of the introduction of henri bergson in china betwwen 1913 and 1941. This work is divided into four parts : introduction of bergson in china (1913-1918), expansion of bergsonism (1919-1923), analysis of bergson's concepts translated into chinese and finally the decline of bergsonism (1924-1941). The chinese translators were acquainted with bergson through japanese and americain writers in 1913. Bergson was praised during the ten following years, two groups of chinese intellectuals started to criticise his philosophy : the conservatives, because they wanted to keep the chinese tradition as it was; and the other group, because they wanted a scientific occidentalisation of china. However, bergson was useful to the confucians who found in him a way to modernize confucianism. The decline of bergsonism started in the second half of 1920's because of the political context, and because of its assimilation to confucianism which impeded its own proper development. Chinese intellectual history in the beginning of the twenbtieth
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Gutiérrez, Basso Carla. "El ser consciente y su paso a la total libertad." Tesis, Universidad de Chile, 2002. http://repositorio.uchile.cl/handle/2250/133648.
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Nguyen, Patricia. "Systématicité et mysticisme selon Bergson." Lyon 3, 1992. http://www.theses.fr/1992LYO31004.
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La philosophie bergsonienne s'appuie sur une theorie de la connaissance pour proposer une "vraie metaphysique" qui oriente vers la spiritualite et vers le mysticisme. La systematicite, ou etude des systemes, selon bergson, se definit par la cloture due a la materialite. Bergson critique les systemes qui vicient la metaphysique traditionnelle en l'enfermant dans des systemes contradictoires. La vraie metaphysique, d'apres lui, sera un mouvement d'ouverture qui va dans le sens de la vie, s'integre naturellement dans sa philosophie et la conduit a la spiritualite et au mysticisme. Toutefois, le "mysticisme" de bergson ne reflete que sa conception du mysticisme chretien qu'il demarque de la philosophie grecque. Faute d'avoir saisi le lien entre la tradition judeo-chretienne et la vraie philosophie, celle de l'evolution creatrice conduisant au montheisme, faute d'avoir rattache le mysticisme chretien a la metaphysique de la creation qui la sous-tend, bergson a manque le but que sa methode se proposait d'atteindre. C'est la, la limite d'integration du mysticisme chretien dans sa philosophie. Le bergsonisme n'est pas la philosophie du christianisme, dit gouhier. Neanmoins, il a su saisir philosophiquement le mysticisme chretien, sa signification et sa valeur, apportant ainsi une contribution philosophique a l'etude des religions. Theorie de la connaissance et theorie de la vie, intelligence et spiritualite ont une correlation fondamentale dans la philosophie bergsonienne.
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Kim, Kyung-Pill. "Essai sur l'ontologie de l'image chez Bergson." Paris 8, 2006. http://www.theses.fr/2006PA082631.
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H. Bergson est un philosophe moderne qui travailla particulièrement sur la question de l’image. Certes, il ne la recherchait pas concrètement, l’a considérée en elle-même, à part. Mais, il est possible de découvrir une sorte de clef pour former l’ontologie de l’image dans la pensée métaphysique de Bergson. Nos objets de recherche apparaîtront donc au travers de la topologie ontologique et le mécanisme intérieur de l’image dans la pensée sur l’image de Bergson. Il a renoncé donc au concept de la matière comme substance, pour s’intéresser au concept de l’image. L’image, pour lui, devient une base afin d’établir la métaphysique. Elle est donc plus originelle que la matière ou que la représentationH. Bergson is a current philosopher to deal with the question about image. He didn't study the image itself in the concret. However, we could discover the key to constitute the image ontology in his metaphysical thought. The object of this study is to study on ontologic phase and the inner mechanism in Bergson's thought of image. He gives up the concept of material as a traditional substance, with a concern of image. As a result, the image was to be a basis to build a metaphysics on him. Now, image is to be an original being prior to material and representation
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Tellier, Dimitri. "La métaphysique bergsonienne : intériorité et extériorisation." Lille 3, 2008. http://www.theses.fr/2008LIL30013.
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L'objet de ce travail est de démontrer que la métaphysique bergsonienne se détermine comme une métaphysique de l'intériorité. Cette détermination ne doit pas se comprendre comme une tentative d'extension du domaine psychologique au domaine ontologique, mais comme l'affirmation que nous sommes induits en métaphysique par l'intuition de notre moi qui dure, intuition signifint la découverte au sein de ce moi d'une durée immanente qui cependant le dépasse. A partir de cette expérience primordiale se déploie une problématique de l'extériorisation. L'extériorisation consiste en l'épreuve paradoxale de l'altérité dans l'immanence d'un retour à soi qui conduit à se transcender pour rencontrer les différents degrés de l'Etre sous la modalité ontologique de la durée. Il convient par conséquent de penser une telle problématisation de la métaphysique, d'une part en en indiquant les difficultés ainsi que les solutions se proposant dans l'œuvre de Henri Bergson, et d'autre part en en indiquant les implications dans les domaines de l'ontologie, de l'épistémologie et de la moraleThe purpose of this study is to prouve that the metaphysics of Bergson is a metaphysics of interiority. This determination must not to be interpreted as an extension of psychology to ontology, but as the affirmation that we are introduce into metaphysic thanks to the intuition of duration of the myself. This intuition means that there is, inside of the myself, a immanent duration which transcends it. The first experience leads us to the problem of exteriorization. Exteriorization is the test of otherness vy an immanent selfreturn, and allows us to transcend ourselves and to meet the different degrees of Beeing. This meeting occurs in the duration. Consequently we have to think this problem of bergsonian metaphysics. On one way we have to show the difficulties and the solutions in the works of Henri Bergson. On the other way, we have to show the consequences in the fields of ontology, epistemology and ethics
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Tahon, Thierry. "La problématique du Tout dans la philosophie de Bergson." Bordeaux 3, 1995. http://www.theses.fr/1995BOR30012.
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Cette etude defend l'idee que l'oeuvre de bergson gravite autour du theme du tout. Le tout n'est rien d'autre que le monde que nous habitons, resultat de l'epanchement de l'elan vital. Jusqu'en 1907, chaque grand livre de bergson s'attache a montrer que le domaine qu'il etudie (conscience, matiere ou vie ) recele une duree. Ainsi nait progressivement la conviction que tout n'est finalement que duree ou durees. Le livre de 1907 rend compte de ceci en imaginant a la source du tout un principe unique emanant lui-meme d'un dieu cosmique. Mais apres 1907, bergson change radicalement de direction de recherche; il ne s'agit plus de s'interesser au tout, mais de le delaisser au profit de deux realites qu'il contribue a reveler : dieu et l'elan vital. Avec l'ultime ouvrage de bergson,nous comprenons le sens du tout en connaissant l'intention divine. L'elan devait faire surgir une humanite digne d'etre aimee de dieu : il s'est ecarte de cette mission en privilegiant les conditions d7existence de ces etres et en leur offrant une planete habitable. La finitude de cette source n'a pas supporte cette surcharge inopinee du programme initial : l'humanite est donc imparfaite. Le tout est ainsi un egard de l'elan pour les hommes, mais en temps la creatio n imprevue qui a empeche la realisation du plan de dieuThis study tends to demonstrate that the complete works of bergson hinge on the theme of the great whole. The great whol e is nothing else but the world where we live, the result of the outpourring of the life force. Until 1907, every great book from bergson has aimed at demonstrating that the field he studies (consciousness, inanimate matter, or life) conta ins a duration. Progressively, bergson demonstrates the theory that the great whole is duration or durations. The book of 1907 shows this and conceives at the source of the great whole, a single principle originating in a cosmic god. But a fter 1907, bergson takes no further interest in the great whole and forsakes this theme superseded by two realities that the great whole reveals : god and life force. With bergson's last book (1932), we understand the meaning of the great whole, knowing the divine intention. Life force was to promote a mankind worthy of divine love : but he deviated f rom this mission, by thinking about living conditions of the people and by offering them a hospitale planet. The limitation of this source couldn't bear the unexpectd burden of theinitial program : mankind is therefore imperfect. Consequently, the great whole is attention of live force for men, but at the same time the unexpected creation which prevented the fulfilment of god's plan
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Barbosa, Allison Duarte. "Bergson, liberdade e aprendizagem." reponame:Repositório Institucional da UFC, 2016. http://www.repositorio.ufc.br/handle/riufc/19668.
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BARBOSA, Allison Duarte. Bergson, liberdade e aprendizagem. 2016. 156f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Educação Brasileira, Fortaleza (CE), 2016.Submitted by Gustavo Daher (gdaherufc@hotmail.com) on 2016-09-22T12:17:42Z No. of bitstreams: 1 2016_dis_adbarbosa.pdf: 5819676 bytes, checksum: dfde2256c3960b37508d26fcdb1fc880 (MD5)
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In his first book, Essay about the Immediate Data of Consciousness, Bergson seeks to resolve or dissolve the "freedom's problem" through debugging time, the similarity with the space. As a result, he presents a unique perception of freedom, irreducible to the term of the determinism of the free will defenders. For this, the author had to confront himself to the problematic left by Kant's Critique and made some changes on it. The problem of this research is: what critical and positive effects these changes have on the research of learning? What connection between freedom, to Bergson, and learning can present due to these developments?
Em seu primeiro livro, Ensaio Sobre os Dados Imediatos da Consciência, Bergson busca resolver ou dissolver o “problema da liberdade” por meio de depuração do tempo da similitude com o espaço. Como resultado, ele apresenta uma percepção singular da liberdade, irredutível aos termos do determinismo e dos defensores do livre arbítrio. Para isso, o autor teve de se confrontar com a problemática da Crítica kantiana e efetuar nela certas alterações. O problema desta pesquisa é: que efeitos críticos e positivos essas alterações exercem na investigação da aprendizagem? Que relação entre liberdade, no sentido de Bergson, e aprendizagem pode se apresentar por conta desses desdobramentos?
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Jung, Soon-Hyeun. "Le shématisme de la vie et la critique de la métaphysique chez Bergson." Aix-Marseille 1, 1997. http://www.theses.fr/1997AIX10092.
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Notre etude consiste a demontrer que la metaphysique bergsonienne est fondee sur la revelation de la notion de vie dans sa specificite et sur la critique du pragmatisme classique considere comme une metaphysique repondant aux exigences vitales. Le travail de la vie (le schematisme de la vie) est une creation, une operation de synthese inventive en ecartant des illusions et des erreurs liees etroittement a l'action humaine. Ainsi la metaphysique bergsonienne vise la temporalite propre a la vie. Elle s'etablit sur les sciences biologiques et psychologiques, mais non pas sur le modele des types de systematisation dont dependent les sciences physico-mathematiques. S'opposant a la philosophie systematique, les conceptions bergsoniennes essentielles, intuition, duree, memoire, elan, sont des meta-concepts qui ont pour but d'ecarter ces hypotheses metaphysiques. Il ne s'agit pas d'une simple substitution du scheme spatial au profit du scheme temporel, de l'intelligence a l'intuition. Seulement, au lieu de couper arbitrairement le domaine de l'intellectualite, il faut distinguer deux versants ; ce qui est reel et ce qui est ideal. Du point de vue de la vie, il n'y a pas d'opposition nette entre l'intelligence et l'intuition, la duree pure et l'espace, l'esprit et la matiere. Seulement on distingue ce qui est originel et ce qui est derive par la vie. Et il faut reflechir sur l'origine de l'intelligence et sur son histoire, la prise de conscience de la genealogie de l'intelligence, la genealogie de l'intelligence et de l'instinct (l'intuition) et le retournement, la remontee a l'origine sont des themes bergsoniens essentiels. Au lieu de cadres artificiels pour agir sur les choses, le vivant intelligent rejoint par l'elargissement de l'experience son unite mouvante. La philosophie de bergson s'acheve, enfin, dans une cosmologie ou tout est changement de tension et d'energie et rien d'autre.
Books on the topic "Bergson Henri 1859-1941"
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Moore, F. C. T. Bergson: Thinking backwards. Cambridge: Cambridge University Press, 1996.
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Guerlac, Suzanne. Thinking in time: An introduction to Henri Bergson. Ithaca, N.Y: Cornell University Press, 2006.
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Gillies, Mary Ann. Henri Bergson and British modernism. Montreal: McGill-Queen's University Press, 1996.
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Gillies, Mary Ann. Henri Bergson and British modernism. Montréal: McGill-Queen's University Press, 1996.
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Mullarkey, John. Bergson and philosophy. Edinburgh: Edinburgh University Press, 1999.
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Maritain, Jacques. Bergsonian philosophy and Thomism. Notre Dame, Ind: University of Notre Dame Press, 2007.
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Linstead, Steven. Henri Bergson (1859–1941). Edited by Jenny Helin, Tor Hernes, Daniel Hjorth, and Robin Holt. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199669356.013.0014.
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Born in Paris on 18 October 1859, Henri-Louis Bergson was the progenitor of modern process philosophy and the language of ‘becoming’. He would later challenge Charles Darwin’s The Origin of Species and Karl Marx’s Critique of Political Economy. Bergson also influenced phenomenology, existentialism, and post-structuralism. This chapter presents a biography of Bergson and his intellectual background, his key philosophical ideas, and his views on creative evolution, ethics, free will, intuition, and time and reality. It also examines the relevance of Bergson’s philosophy to organization studies.
Book chapters on the topic "Bergson Henri 1859-1941"
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Köchy, Kristian. "Henri Bergson (1859–1941): Philosophische Intuition und Insekteninstinkt." In Beseelte Tiere, 35–83. Berlin, Heidelberg: Springer Berlin Heidelberg, 2022. http://dx.doi.org/10.1007/978-3-662-65236-7_2.
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Goodchild, Philip. "Henri Bergson (1859–1941)." In Religion and European Philosophy, 196–206. Routledge, 2017. http://dx.doi.org/10.4324/9781315642253-18.
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Yousfi, Louisa. "Henri Bergson (1859-1941)." In Bibliothèque idéale de psychologie, 17–18. Éditions Sciences Humaines, 2020. http://dx.doi.org/10.3917/sh.marmi.2020.02.0017.
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Allen, Barry. "Introducing Henri Bergson." In Living in Time, 1—C0P15. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197671610.003.0001.
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Abstract Henri Bergson (1859–1941) was for a time the most famous philosopher in the world and one of the few to receive a Nobel Prize for his work. Among Anglophone philosophers, however, he is mostly forgotten, which is a loss, since Bergson was a great philosopher and understanding his ideas would enhance our philosophy with new problems and concepts. Living in Time explains, analyzes, defends, and enlarges upon a selection of philosophical arguments in Bergson’s work and does so in a way that I hope catches the interest of Anglophone readers. These include his theories of time as duration and panpsychic consciousness, as well as original ideas on perception, memory, and virtual existence. This Introduction presents a thematic description of the chapters and their argument.
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Küpper, Joachim. "Henri Bergson (1859–1941), Le rire." In Jüdische Wissenskulturen und Allgemeine Literaturwissenschaft, 203–24. De Gruyter, 2022. http://dx.doi.org/10.1515/9783110708110-012.
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Bergson, Henri. "The Comic in Situations (1900)." In Modern Theories of Drama, 25–34. Oxford University PressOxford, 1998. http://dx.doi.org/10.1093/oso/9780198711407.003.0004.
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Abstract Comedy down the ages has aroused rather less theoretical interest than has tragedy: partly because of comedy’s supposedly inferior literary standing and partly because the very act of analysis is always in danger of killing its subject, that elusive will-o’the-wisp, stone dead. The study of the comic in life and art constituted only a small part of the work of the French philosopher Henri Bergson (1859-1941 ); it was nevertheless a matter to which he devoted a good deal of thought. He first broached the subject of what makes us laugh in a series of lectures given at the Lycèe of Clermont Ferrand in 1884; in 1899, he published the three articles in the Revue de Paris which, in the following year, were then turned into a book-Laughter. This analysis attracted very much more general attention than his other, more technical, philosophical writings. Indeed, Laughter proved to be one of his most famous books, second only to Creative Evolution (1907).
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Sinclair, Mark. "Ravaisson-Mollien, Jean-Gaspard Félix Lacher (1813–1900)." In Routledge Encyclopedia of Philosophy. London: Routledge, 2021. http://dx.doi.org/10.4324/9780415249126-dc061-2.
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Félix Ravaisson (1813–1900) was the most influential French philosopher in the second half of the nineteenth century. He was pivotal in the development of the French spiritualist tradition initiated at the beginning of the century by Pierre Maine de Biran’s (1766–1824) voluntarist philosophical psychology, according to which the ground of all consciousness is will, and that rose to the evolutionary philosophy that made Henri Bergson (1859–1941) a global intellectual celebrity in the years prior to the First World War. In opposition to the materialism and scientific positivism that was gaining ground in the middle of the century, Ravaisson’s spiritualist philosophy took the form of a panpsychism according to which biological life and material extension are forms of mind; what exists beyond the self-conscious mind is, by degrees, merely a relaxation or diffusion of mind. Prior to the will, as its condition, Ravaisson discovers embodied desire, inclination and, finally, love. He published only three major works, but they were all highly regarded: a two-volume study of Aristotle’s Metaphysics (1837 and 1846); his 1838 doctoral dissertation entitled De l’habitude (Of Habit) ([1838] 2008), whose unassuming title belies a grand philosophy of nature and general metaphysics elaborated on the basis of a reflection of our experience of habit; a report on the history of French philosophy commissioned for the 1867 Paris Exposition Universelle, whose final sections present a manifesto for a new French spiritualist movement ([1867] 1889). In addition to these works, and some shorter philosophical texts, Ravaisson wrote essays on art and drawing, classical archaeology, and the history of religions. These were not erudite excursions from his philosophical concerns, but rather direct expressions of the latter. His work offers original perspectives in metaphysics, aesthetics, and the philosophy of religion in particular, and translations have brought it to the attention of philosophers writing in English.