Tarde avant Bergson: Le statique et le dynamique

Abstract

Resumo: Retraçar influências é importante, mas a relação entre dois pensadores não pode ser somente a de uma influência, pois toda influência é retrospectiva. De que se trata aqui é, sobretudo, da retomada de um gesto especulativo que engaja e se prolonga. Os princípios metafísicos de Tarde são de tal magnitude que, ao lê-los, não podemos mais separar Bergson de uma poderosa visão que começa antes dele. Com a intenção de flagar a continuidade de um mesmo gesto de pensamento entre esses dois autores, iremos abordar, neste texto, o psicomorfismo de Tarde, sua suposição de um divisão na natureza e algumas das consequências sobre a moral e a religião passíveis de serem dele retiradas e que, acreditamos, possuem alguma concordância com o bergsonismo. Palavras-chave: Bergson; Tarde; Natureza; Psicologia; Sociologia Tarde before Bergson Static and dynamicAbstract: Tracing influences is important, but the relationship between two thinkers cannot be just an influence. Because, all influence is retrospective. We are rather dealing with the resumption of a speculative gesture that engages and continues. Tarde's metaphysical partisanship is so considerable that by reading it one can no longer detach Bergson from a striking vision that begins below him. With the pretension of grasping the continuity of the same gesture of thought between these two authors, we will approach, in the present text, the psychomorphism of Tarde, with his assumption of a division of nature and some of its consequences on Morality and mysticism, in what seems to us, they are not without consonance with Bergsonism.

Behaviour as a thing

“…For alongside and in bitter opposition to the 'major' ontological vision outlined above, western philosophy has also retained an alternative one, a non-dualist vision in which these dichotomies above were collapsed. From Schopenhauer, Ravaisson, or Gabriel Tarde in the nineteenth century through Bergson, William James and Deleuze in the 20th, to Latour or Grozs in the 21st (Bennett et al 2013), this 'Other Metaphysics' (Montebello 2003) has outlined accounts of action in which the above dichotomies are intentionally 4 collapsed. 'Habit' and freedom, repetition and innovation, the embodied and the mindful, the material and the social, are fused into one another in a way which makes behaviour2 seem like a mistaken excision from within the flow of behaviour1.…”