Aspects of Time, Misc

In this book, fifteen authors from a wide spectrum of disciplines (ranging from the natural sciences to the arts) offer assessments of the way time enters their work, the definition and uses of time that have proved most productive or problematic, and the lessons their subjects can offer for our understanding of time beyond the classroom and laboratory walls. The authors have tried, without sacrificing analytical rigour, to make their contribution accessible to a cross-disciplinary readership. Each chapter reviews time's past (...) and present application in its respective field, considers the practical and logical problems that remain, and assesses the methods researchers are using to escape or resolve them. Particular attention is paid to ways in which the technical treatment of time, for problem-solving and model-building around specific phenomena, call on - or clash with - our intuitive perceptions of what time is and does. The spans of time considered range from the fractions of seconds it takes unstable particles to disintegrate to the millions of years required for one species to give way to another. Like all central conceptual words, time is understood on several levels. By inviting input from a broad range of disciplines, the book aims to provide a fuller understanding of those levels, and of the common ground that lurks at their base. Much agreement emerges - not only on the nature of the problems time presents to modern intellectual thought, but also on the clues that recent discoveries may offer towards possible solutions. (shrink)

In this chapter we argue that our concept of time is a functional concept. We argue that our concept of time is such that time is whatever it is that plays the time role, and we spell out what we take the time role to consist in. We evaluate this proposal against a number of other analyses of our concept of time, and argue that it better explains various features of our dispositions as speakers and our practices as agents.

Across a wide range of cultural forms, including philosophy, cultural theory, literature and art, the figure of the clock has drawn suspicion, censure and outright hostility. In contrast, even while maps have been shown to be complicit with forms of domination, they are also widely recognised as tools that can be critically reworked in the service of more liberatory ends. This paper seeks to counteract the tendency to see clocks in this way, arguing that they have many more interesting possibilities (...) than they are usually given credit for. An analysis of approaches to clocks in continental philosophy critiques the way they have too often been dismissed as unworthy of further analysis, and argues that this dismissal is based upon an inadequate understanding of how clocks operate. Seeking to move towards more critical and curious approaches, the paper draws inspiration from critical cartography in order to call for the development of a ‘critical horology’ which would emphasise both the fundamentally political nature of clocks, and the potential for designing them otherwise. A discussion of temporal design provides a range of examples of how clocks might open up new horizons within the politics of time. (shrink)

Much of ordinary memory is autobiographical; memory of what one saw and did, where and when. It may derive from your own past experiences, or from what other people told you about your past life. It may be phenomenologically rich, redolent of that autumn afternoon so long ago, or a few austere reports of what happened. But all autobiographical memory is first-person memory, stateable using ‘I’. It is a memory you would express by saying, ‘I remember I . . .’.

It is often held that movement can be defined in terms of places and times. Thus Russell says: We must entirely reject the notion of a state of motion. Motion consists merely in the occupation of different places at different times, subject to continuity as explained in Part V.

God is the ‘high and lofty One who inhabits eternity’, declared the prophet Isaiah, but exactly how we are to understand the notion of eternity is not clear. Traditionally, the Christian church has taken it to mean ‘timeless’. But in his classic work on this subject, Oscar Cullmann has contended that the New Testament ‘does not make a philosophical, qualitative distinction between time and eternity. It knows linear time only…’ He maintains, ‘Primitive Christianity knows nothing of a timeless God. The (...) “eternal” God is he who was in the beginning, is now, and will be in all the future, “who is, who was, and who will be” .’ As a result, God's eternity, says Cullmann, must be expressed in terms of endless time. (shrink)

Now available in an updated addition: ""Integrating concepts of time derived from the physical sciences and world religions, "The Becoming of Time" examines ...

A research professor of nuclear physics explores the mysterious essence of time in its two aspects---one of accurate measurement, the other of human sensation-- ...

Although the equally pervasive and abstract concept of space has generated a vast body of disciplines, time, and the related idea of "becoming" (transforming, ...

Darwinian matters : life, force and change -- Biological difference -- The evolution of sex and race -- Nietzsche's Darwin -- History and the untimely -- The eternal return and the overman -- Bergsonian differences -- The philosophy of life -- Intuition and the virtual -- The future.