Atalho

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O que está escrito pode ser também ouvido - eis o atalho:
http://www.youtube.com/watch?v=RW5AQV26aqM

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Ironically, Deleuze introduces the crystal-image via a large detour in Bergsonian thought. In his 1908 essay The Memory of the Present and False Recognition, Bergson dealt with the phenomenon of déjà-vu, tying it to a discussion of the development of memory. Asking himself the simple question “When is a memory formed?”, Bergson concluded wonderfully that such an event must “take place” in the present (p.118).

Namely, if the memory is constituted in the past, there must exist a temporal gap that separates the present from the point of memory-formation in the past. In other words, there must be a “memory-less dead zone” between that point and the present (p.118). And, since the memory cannot be constituted in the future, the only viable option is that the memory-formation occurs in the present. The consequences of that conclusion are drastic – there must exist a “memory of the present”, which coexists virtually with each present-perception image. This virtual memory-image constitutes a shadowy counterpart to actual perception, effectively doubling the operation of time:

Since the past is constituted not after the present that it was but at the same time, time has to split itself in two at each moment as present and past… Time has to split at the same time as it sets itself out or unrolls itself: it splits in two dissymmetrical jets, one of which makes all the present pass on, while the other preserves all the past. Time consists of this split, and it is this, it is time, that we see in the crystal (Deleuze, 1989, p.81).

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Deleuze opts for the ‘crystal’ metaphor in order to highlight the complex patterns of multiplication and mirroring in the merger of the actual and the virtual (Bogue, 2003, p.123). But, there are two additional reasons why the ‘crystal’ is preferred to the ‘mirror’. Namely, the crystal can be both reflective and transparent, “possessing various degrees of limpidity or opacity…varying with its surrounding conditions” (p.123). And, additionally, the ‘crystal’ introduces a genetic element to the multiplication – the process of crystallization occurring with the introduction of a “seed crystal” in liquid solutions (p.123). In crystal-formation, the virtual ‘seed’ is actualized in the crystallized liquids. Conclusively, the crystal-image has three main features: the indiscernibility of the virtual and the actual, the coexistence of limpidity and opacity and the presence of the “seed crystal” (p.124).

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According to Aion, it is only the past and the future that exist (or better – subsist) in time; they “divide the present at every instant and subdivide it ad infinitum into past and future, in both directions at once” (p.188). This bidirectionality subverts the linear fixation of the present, and introduces a radical scission of time (the very same scission that we encountered in the constitution of the actual perception-image).

http://thenakedvoid.com/blog/nikola/the-crystals-of-aion-time-and-sense-in-la-jetee-1962