• The Journal of the Korea Contents Association
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• v.20 no.5
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• pp.251-260
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• 2020

In , music becomes a passage of spaces in dreams and at the same time causes a problem of temporality between spaces with different time speeds. This paper aims to examine the temporality of the music through Bergson's concept of time. The music used in the film, 《Non, je ne regrette rien》, is divided into the original version, the slowed-down version, and the rearranged version with the slowed-down, and this study visually confirmed the characteristics and similarities through practical analysis. From the perspective of Bergson's perception and memory diagram, non-diegetic music of the actual(the rearranged version) in which diegetic music of the virtual(the slowed-down version) inherent, plays the role of film music and music signal simultaneously. Also, the original version and the slowed-down version are the relationship of durational identity with qualitative changes. We looked at the position in the inverted cone diagram and applied their relationship to the diagram. It is a great achievement of this study that we explored the temporality of music in the multi-layered structure of , based on Bergson's philosophy of coexisting with the present and the past.

• Journal of Korean Philosophical Society
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• no.95
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• pp.29-57
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• 2011

Bergson's second work, matter and memory, shows a considerable change in his understanding of time's nature. There, time is no more something indivisible, the distinction of past and present being taken as it's essential feature. Bergson asserts that the past, by it's nature, is something that never ceases to be. His assertion of this immortality of the past leads many people to think that, for him, it's by virtue of the past that duration is possible. Deleuze, an excellent commentator of Bergson's thinking, constructs a really sophisticated argumentation to explain how this immortal ontological past makes possible the passage of time. But we think that the past, as well as the present, tends only to be spatialized, if it is left alone without the help of the future: the ontological past can not make possible time. We try to show how the future can save past and present from their inherent tendency of spatialization : it is by virtue of the future that time(duration) is possible.

• Journal of the Daesoon Academy of Sciences
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• v.45
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• pp.1-35
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• 2023

This study aims at determining the meaning of Life in The Canonical Scripture of the Daesoon Thought upon the ontological bases of occidental philosophies; especially upon those of Plato and Bergson. In western philosophy, the word ontology designates investigating the meanings of being, which is derived from the Greek 'onto (being)' and 'logia (logical discourse).' The various meanings of life have been sought from ancient times all over the world, for these are the critical and vital questions that pertain to the nature of human existence. Plato had asserted that life, in his word, soul, had three different kinds of aspects of meaning. Immortal, reciprocal, and divine. Plato scheme was such that the soul could die, but after death it could became reborn into another various forms of living creatures. The real inner life of humans, the soul, would live eternally. Henri-Louis Bergson, a famous French philosopher from the 20^th century, claimed that life had three different kinds of aspects. Self-identity, Élan vital (vital impetus) and liberty. Bergson insisted especially the real meaning of life had been characterized by "unité multiple et multiplicitéune," "unity as something multiple and multiplicity something singular." The meaning of life in Daesoon Thought could be said to have three different characteristics, solidarity, earthly immortality and grievance-resolution. Some similarities can be found between certain western ontological meanings of life and those of Daesoon Thought. Namely, the qualities of eternity, reciprocity, and divinity.