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H. Bergson E M. Proust
(Cassiano Ribeiro Santos)

The memory knows innumerable degrees of contraction and descontração. In the vigil, mainly in the impetuous actions, the memory meets all contracted in form of movements and mannering mechanisms; in the dream, it it is presented as image and undetermination. Between the two extreme degrees, the memory presents a diversity of states and shades: the devaneio, the distraction, the habit, the assay and the conscientious action. The function of the memory, at least in its utilitarian aspect, is to guide the actions offering the conscience similar cases to the act in question, for example, to the floor for a city, the memory offers the passage to me of the covered streets long ago. This is a reducionista function. When serving to the interests of my action, the memory alone offers to souvenirs mutilated for the cut of the utility, disdaining nuances, the tones and the particularitities that however in do not interest them in the souvenir in question: the souvenir of a passage covered more if seems a map of that with the colorful streets that we try when we dream to walk for the same city. In the dream, the bond between the memory and the action are so lasso that the city costuma to appear in its original luxury, with a vivacity of details many times bigger of the one than the lived deeply one when covering it in fact, considering that we perceive much more of that registers our afflicted conscience. This functional joint between the memory and the action explains the constitution of our habits: these, the set of our unconscious and mechanical actions, nothing more being that the joint crystallized between an attitude and the accumulated souvenir of its incessant repetition. Thus it is that I can cover the passage between my house and the workstation as an automaton of so known that they are, of my body, the habitual streets. I say of my body for being in it that the habits if inscribe, constituting an involuntary and unconscious memory, made of motor connections, of action and reactions, stimulatons and answers. When we are writing the hand, to the times we hesitate between the possible grafias of one fonema, for example, S or Z, then, in a doubtful leaf, we write the word with a letter and later with the other and soon we know, or better, our hand knows which the correct orthography. When, however, I remember myself of the times where I used of this artifice, already it is not the motor memory that I am invoking. One is about one another memory, spiritual and composed of pure souvenirs, a substratum that logical old as Gotrob Frege direction flame; for example, I want to remember a song of which I do not possess, at this moment, no note in the conscience, only one extrinsic signal, a circunstancia which it is indissociavelmente on; I can hear a hundred of other musics and will know distinguiz them of that desire to remember and which I possess the direction even so not finding in my brain no corresponding sonorous gamma. If this direction was in unconscious I could not use it as identification criterion (clearly it is that this memory spiritual does not meet located in the brain as defends the science of century twenty and one). The Metaphysical reality of the memory, its insistence in the time, the time as a ontológica dimension, as the proper one To be universal is the memorable teses of the philosopher Henri Bergson in its fabuloso book Substance and Memory, of which this page is a pale decal, a souvenir almost mechanics of its recurrent and habitual reading. Marcel possuía Proust a subtle sensitivity for the movements of the life. Despite the critics always reporting its workmanship to the classic subjects as Memory, Time, Love..., we see it constantly to struggle itself considerações on the Movement of which we will cite two examples: u`a loved it woman called Albertine who impreterivelmente arrived to it behind in the meeting, generally marked in the end the night. A reasonable man would see in this behavior a sign of the disinterest, the fatuidade and, judicious, a frivolous heart. For some moments it tends to these interpretations, delivering itself it the errôneas perceptions and to a bad feeling: the jealousy; later, raising this problem to the scope of the thought, it arrives at an uncommon conclusion: ... Normally, in the society where we live, u`a woman can fulfill in average eight to the ten daily commitments in its afflicted agenda; Albertine however, set appointments sixteen, dezoitos..., being its last dedicated hours to our romance. I cannot understand the speed with that it fulfilled to as many social commitments senão as the desire to meet with me to the end of the night, even so, necessarily been slow...; another antológico example is of the bell towers of Martinville. When child, it took a walk on a tricycle in the gardens of its quarter and the image of three trees exchanged it its front, however straight-line, however frontals, however in diagonal line... to the flavor of piruetas that it gave in the toy. Years later,one meets taking a walk of covered cart in Martinville and sees to the distancia the three towers of a bell tower to carry through an apparent similar movement in tracejo to the one of the trees in infancy.

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