Durée

Bergson's views on communication can be deduced from his theory of selfhood, in which he identifies the human self as heterogeneous duration a complex process that can only be adequately understood from within, when we intuit our own inner life. Another person, accessing us from outside, inevitably distorts and misunderstands our nature because duration is incommunicable. Does Bergsonism assert the failure of communication in principle? No, if we develop Bergson's theory further and identify the process of communication as heterogeneous duration. As such, it is intuited from within by its participants who engage with each other in the process of dealing with the same object. They intuit the process of which they are part and thus intuit each other's involvement in it as well. To appreciate the importance of this implicit mutual communicative engagement we only need to imagine an empty airport with just one passenger or a deserted pleasure beach.

Bergson does not have a theory of communication per se but his views on communication can be extracted from his ontology and epistemology. These views may account for some apparent failures of communication conflicts, loneliness, hostility and Bergson uses them to suggest a way out towards better and more harmonious intersubjective relations.

Bergson claims that we misunderstand reality in general and each other in particular. Instead of trying to grasp human nature directly in intuition we analyse its being and create a distorted view of one another. If we were able to conceive the human self as it is, we would see it as duration and might be able to reach the state of an open society where people's love towards one another is ontologically backed up by their openness towards each other's being.

However, the Bergsonian theory of duration and intuition, promising to resolve the difficulties of communication, reasserts these difficulties metaphysically. The idea of duration entails the impossibility of accessing it from outside, as the genuine view of it is only possible from within. This paper, instead of trying to salvage a model of communication where people strive to intuit each other's uniqueness, locates intuition in the very act of communication. Bergson himself finds intuition in artistic creation where the artist and spectators communicate by intuiting a common object without learning any personal details about each other. We find that communication is itself duration and that the communicating participants are heterogeneous elements of that duration. As such they are subservient to the act of communication that displays features of autonomous existence. Our model of communication, although accepting the impenetrability of one's person for a complete cognitive penetration from outside, allows for the partial fusion of minds engaged in the same act of communication and negotiating the same subject matter.

El presente trabajo ordena los elementos que configuran la experiencia vital humana en torno a la música y alrededor del bosque. Ambas metáforas sirven para poner en relación los conceptos que derivan de uno superior: el tiempo. No tienen lugar aquí el instante ni la fugacidad ni el asir lo inaprensible. El tiempo tratado no se escapa, pero corre el peligro de atomizarse. Como si tuviera propia presencia, interviene en la acción presente. En el texto adquiere el nombre de duración (durée). Duración, experiencia y demora van sustentar el cuerpo conceptual de este estudio que buscará la materialización del pensamiento en relación al tema en el Arte Contemporáneo. El tiempo al que se atiende es, por tanto, el interior de la conciencia subjetiva, que nada tiene que ver con el tiempo externo que da las horas y es instrumento construido por el ser humano. El fin de este estudio tiene su razón de ser en su aplicación a una propuesta de instalación artística final que entiende este tiempo como un continuo.

---

The following essay orders the elements that make up human life experience around music and around the forest. Both metaphors serve to relate the concepts of a higher one: time. No place here for the instant, the fleeting nature, or the measure of the unfathomable. This addressed time can't run. But is on danger of atomizing. This time, like it had an own presence, participate in the present action. In the essay the time is given the name duration (durée). Duration, experience and delay are holding the conceptual body of this research that will look the materialization of the thinking in relation with the Contemporary Art. The time that we are talking about, therefore, is the interior of the subjective conscience, which has nothing to do with the external time constructed by the human being and captured in the clock. The purpose of this study got its meaning in the application on the design of an artistic site-specific that understand the time as continuous.

Quels sont les rapports entre la durée et l’éternité dans la pensée spinoziste ? Le livre de Chantal Jaquet, Sub specie æternitatis – Étude des concepts de temps, durée et éternité chez Spinoza, répond à cette question en montrant et en démontrant comment l’esprit peut concevoir l’existence actuelle des choses de manière spatio-temporelle selon la durée et sub specie æternitatis. La traduction de cette expression est cependant difficile et pose le problème de savoir comment les modes finis peuvent partager l’éternité avec Dieu qui existe nécessairement alors qu’eux ne jouissent que d’une nécessité d’exister. La question de l’articulation entre durée et éternité est donc abordée ici comme une porte d’entrée pour mieux comprendre le rapport entre la substance et ses modes. Cette question n’est pas sans incidences sur le plan éthique puisqu’elle permet de mieux comprendre le rapport entre les lois éternelles et les enseignements temporaires de la religion, ainsi que la nature du lien entre la joie, qui s’inscrit dans la durée en tant que passage d’une perfection moindre à une perfection plus grande, et la béatitude qui est la perfection même et provient de l’accès à l’éternité par la puissance de l’entendement.

Spinoza, philosophe du XVII° siècle, est méconnu des scientifiques en général, des physiciens en particulier et des théoriciens de la physique tout spécialement. La conception de la physique par Spinoza est séparée de toute la largeur du ciel de la conception traditionnelle, c'est dans l'Éthique qu'elle doit être abordée où elle se trouve exposée avec une rigueur inhabituelle.

El presente trabajo aborda, de manera crítica y desde una perspectiva fenomenológica, una de las problemáticas fundamentales en la filosofía de Henri Bergson: la constitución de la imagen en la experiencia del sueño. Con base en esto, nos proponemos como objetivo central exponer y problematizar el modo en que se experimenta y llega a constituirse la imagen durante la experiencia del sueño. Esto, por un lado, conducido por la memoria, pero por otro, estimulado por la percepción. Como veremos, es un nudo filosófico crucial, pues no solo tensiona la batería argumental de la filosofía bergsoniana, sino que también influye en el posterior desarrollo de la filosofía de la imagen y de la imaginación específicamente en Francia.

Palabras clave: Durée, Henri Bergson, intencionalidad, memoria, percepción, sueño

The intricate relationship of fields like philosophy and literature is open to a broad array of interpretations and analyses. One such enterprise is Şerif Eskin’s book, Zaman ve Hafızanın Kıyısında: Tanpınar’ın Edebiyat, Estetik ve Düşünce Dünyasında Bergson Felsefesi (On the Edge of Time and Memory: The Philosophy of Bergson in Tanpınar’s World of Literature, Aesthetic and Thought). It is largely based on Eskin’s MA thesis. Eskin investigates the constructive role Bergsonian
philosophy in Tanpınar’s literary works, not only in terms of
form but also content. He also opens such projections into
discussion and contextualizes Tanpınar in wider philosophical and literary circles both nationally and internationally. He concomitantly discusses where Tanpınar’s views and literary works are situated in the sociological and political realms of Turkey in the 1920s and 1930s, when Turkey was under the sway of a mass-scale modernization process.

Bergson's views on communication can be deduced from his theory of selfhood, in which he identifies the human self as heterogeneous duration a complex process that can only be adequately understood from within, when we intuit our own inner life. Another person, accessing us from outside, inevitably distorts and misunderstands our nature because duration is incommunicable. Does Bergsonism assert the failure of communication in principle? No, if we develop Bergson's theory further and identify the process of communication as heterogeneous duration. As such, it is intuited from within by its participants who engage with each other in the process of dealing with the same object. They intuit the process of which they are part and thus intuit each other's involvement in it as well. To appreciate the importance of this implicit mutual communicative engagement we only need to imagine an empty airport with just one passenger or a deserted pleasure beach.Bergson does not have a th...

El presente trabajo ordena los elementos que configuran la experiencia vital humana en torno a la musica y alrededor del bosque. Ambas metaforas sirven para poner en relacion los conceptos que derivan de uno superior: el tiempo. No tienen lugar aqui el instante ni la fugacidad ni el asir lo inaprensible. El tiempo tratado no se escapa, pero corre el peligro de atomizarse. Como si tuviera propia presencia, interviene en la accion presente. En el texto adquiere el nombre de duracion (duree). Duracion, experiencia y demora van sustentar el cuerpo conceptual de este estudio que buscara la materializacion del pensamiento en relacion al tema en el Arte Contemporaneo. El tiempo al que se atiende es, por tanto, el interior de la conciencia subjetiva, que nada tiene que ver con el tiempo externo que da las horas y es instrumento construido por el ser humano. El fin de este estudio tiene su razon de ser en su aplicacion a una propuesta de instalacion artistica final que entiende este tiempo c...

Elena Fell’s Duration, Temporality, Self: Prospects for the Future of Bergsonism, half-a-century after Deleuze’s reorientation apropos Bergson’s continued relevance, appears to be a significant contribution that builds on almost a dozen of other recent reassessments of Bergson’s import.

-Alex S. Kohav, PhD, dept. of philosophy, Metropolitan State University of Denver, author of The Sod Hypothesis (MaKoM 2013).