_The purpose_ of the article is to comprehend the Husserlian model of constituting temporal modes through the ability of intentional "retentional-protentional" consciousness, as well as to clarify the possibility of interpreting its positions in the reconstruction of the concept of anthropic time. _Theoretical basis._ The theoretical framework of the research includes: 1) the interpretation of the phenomenological reflection of "time-consciousness" by E. Husserl in the context of solving the problem of phased-differentiation of this form of temporality; (...) 2) the concept of anthropic time (V. Khanzhy). _Originality._ For the first time in research literature, the possibilities of applying the ideas of Husserl to the reconstruction of the concept of anthropic time are considered through the interpretation of the phenomenological solution to the problem of temporality, proposed and specified in Husserl’s "time-consciousness" concept. _Conclusions._ The comprehension of the Husserlian model of intentionality of consciousness through the "grasping-from-now" and the constitution of phases of phenomenological time through the component of "exiting-from-now" showed that solving the problem of phased-differentiation of phenomenological time leads to the observation of the impossibility of isolating the modes of past, present, and future as self-sufficient and unconditional. More accurate indications, based on the constitutive intentionality of consciousness on the "grasping-from-now" phases of time (as conventional), are as follows: a) the abilities of retention and recollection are the foundation for the constitution of the past and its connections to the present; b) the perception establishes the basis for the phase of the present itself; c) the possibilities of protention and anticipation (as forms of imagination) constitute the future and its connections to the present. By the concept of retention, Husserl fixes a certain primary memory (the present "now" of a past interval), which enables retaining the past in the present. The category of recollection or secondary memory is used by the philosopher to refer to the self-sufficient reproduction of past experiences (without being joined to present perception). The fundamental difference between recollection and retention is that the former _re-_presents a temporal interval, grasping its content and reproducing it as it was in the past, while in the latter, the perceived duration is presented as a fragment of time that has just passed. According to the German philosopher, the "grasping" of the present phase is performed by perception. Through the constitutive intentionality of consciousness, perception synthesizes the results of primary-actual activity and retentional holding of duration. The second part of the article will present solutions to the following research tasks: 1) analysis of the possibilities of protention and anticipation in constituting the future and its connections with the present; 2) understanding the possibility of using interpreted forms of Husser’s ideas in reconstructing the concept of anthropic time. (shrink)

_The purpose _of the article is to comprehend the Husserlian model of constituting temporal modes through the ability of intentional "retentional-protentional" consciousness, as well as to clarify the possibility of interpreting its positions in the reconstruction of the concept of anthropic time. _Theoretical basis._ The theoretical framework of the research includes: 1) the interpretation of the phenomenological reflection of "time-consciousness" by E. Husserl in the context of solving the problem of phased-differentiation of this form of temporality; (...) 2) the concept of anthropic time (V. Khanzhy). _Originality._ For the first time in the research literature, the possibilities of applying the ideas of Husserl to the reconstruction of the concept of anthropic time are considered through the interpretation of the phenomenological solution to the problem of temporality, proposed and specified in Husserl’s "time-consciousness" concept. _Conclusions._ According to Husserl, the structure of human time-consciousness is instantiated in three spheres of passivity: prerefleсtive cogito, embodiment, and intersubjectivity. Within the framework of the problem of phase differentiation of phenomenological time, an analysis of the potencies of consciousness in constituting the phases of time-consciousness, namely protentional and retentional potencies, has been proposed. In the context of the reconstruction of the concept of anthropic time, several aspects of Husserl’s model of time-consciousness have been interpreted, including the paradoxical reconciliation of two quasi-incompatible ideas: the idea of the vagueness of the boundaries between temporal modes and the thesis of the formal capacity of preserving temporal units within their respective temporal phases. The property of multilevel complexity in the system of human temporality accounts for the diversity in the relationship of unique temporal units based on formal and content-related criteria ('temporal matryoshka'). (shrink)

This article is prompted by some ideas from Robert S. Brumbaugh and Alfred North Whitehead, in particular. Four different views of experienced time are considered as well as four different conceptions of the practice of life that are the implications of these views of time. Further, four different famous works of literature are considered in the effort to understand these views of time and their implications for the practice of life.

The geological perspective adopted and validated by the term Anthropocene brings into view an interesting quandary, as the term in the same gesture endorses anthropocentrism and yet calls the centrality of the human into question in relation to the geological span of the planet or the cosmic time of the galaxy. Therefore, I use the Anthropocene as a prompt for a critique of the anthropological conception of the human and of technology underlying this notion. It is symptomatic that the (...) notion of the Anthropocene enters the calculus of geological time under the aegis of the threat of the irreversible tech-anthropic imprint on the planet. The geological and supra-planetary extent of this imprint, precisely by bringing into view the scope and the dangerous intensity of the changes brought about by human activity, opens the possibility of attending in a different key to reality, a new way of attending to and attaining being and living, human and non-human beings. The possibility of such a different key of relations hinges, however, on the ability to bring into question the very central position of the anthropos, underscored by the term the Anthropocene. And with it not only the central position of the human but also of life and of living beings, on which the notion of the anthropos depends. One could say that it is perhaps for the sake of living beings, that is, for the sake of their survival, that, paradoxically, the centrality of living has to be called into question. (shrink)

The Myopic Anthropic Principle: an attempt to show that the popular anthropic reasoning of our time — often taken to show that laws of nature are fine-tuned by a god for us — should be seen merely as an indication of fine-tuning by us. This preference for short-sightedness in this case is shown (shown?) to support the best-system account of scientific law.

The guiding premise of this thesis is that the concept of historical time constitutes a distinct philosophical problem for Karl Marx’s work. Marx does not examine the relationship between time and history in his work, rendering the historicist framework of linear, progressive time the overriding framework through which he understands this relationship. However, the larger problem is that, despite this lack, the philosophical originality and critical function of Marx’s work is in no small measure defined by (...) the contribution it makes towards our understanding of this relationship. Therefore, this thesis argues that it is necessary to construct a concept of historical time out of Marx’s work. Methodologically, this begins with an outline of the broad contours of the materialist concept of history in 'The German Ideology', and a temporal reading of the historical act – the creation of the means of human life – on which this concept is based. This reading is then ontologically grounded, first by Martin Heidegger’s 'Being and Time', in order to establish how the act as such temporalises, and then by Jean-Paul Sartre’s 'Critique of Dialectical Reason', in order to grasp how this temporalisation can be thought in relation to the movement of historical totalisation, which is to say the ongoing totalisation of the time of all human lives. In short, Heidegger and Sartre enable us to secure labour and need – the two concepts upon which the materialist concept of history depends – as the two basic forces upon which historical temporalisation depends. Yet if, as Marx’s 'Capital' reveals, the specifically capitalist category of ‘abstract labour’ is the condition of thinking the transhistorical category of ‘labour in general’, and if abstract labour exists to satisfy capital’s need to self-expand, not the human’s need to live, then capital – not the human – is the condition of thinking history. Capital and its times give history its intelligibility, such that capitalism is the only standpoint from which ‘history as such’, ‘history itself’, can be conceived. However, the concept of historical time cannot simply register that capital makes the category of history possible. It must also account for the historically changing character of the relationship between time and history, and hence the possibility of social and historical time after capitalism. (shrink)

The development by Locke, Herder, and others of the concept of relative time, each time unit differing qualitatively and intrinsically according to the process of which it forms a part, bears on the nature of historical explanation. There is no universal time; the world "is" as it "appears" for every viewpoint; achievements of different periods, seemingly the same, differ by virtue of their contexts; phenomena are truly individualizable only through appraisal relative to these contexts which make (...) explanation possible; even contemporary generations perceive a moment in different historical times; any of numerous different though equivalent descriptions can logically replace temporal statements. (shrink)

The paper deals with one of the most fundamental elements of phenomenological theory of knowledge – the constitution of inner time consciousness. It provides a basic introduction into certain parts of Husserl’s research, as we can find it in his lectures Phenomenology of internal time-consciousness edited by M. Heidegger and E. Stein and published in 1928. Using concrete examples of some perceiving acts the author demonstrates an intentional analysis of perceiving acts in general. The author comes to the (...) conclusion, that the descent of time is grounded on a conscious activity – intentional focusing – of cognitive subject. Time „does not hang“ on „objectively“ temporal objects. (shrink)

Since the seventeenth century, when Descartes divided the universe into two realms, the distinctive character of one of which being its spatiality or extendedness, philosophers have been increasingly concerned with the analysis of the category of Space. Scientists, too, have been interested in the concepts of Space and Time, especially since the promulgation of the theory of relativity.

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. (shrink)

The Concept of Time presents the reconstructed text of a lecture delivered by Martin Heidegger to the Marburg Theological Society in 1924. It offers a fascinating insight into the developmental years leading up to the publication, in 1927, of his magnum opus Being and Time, itself one of the most influential philosophical works this century. In The Concept of Time Heidegger introduces many of the central themes of his analyses of human existence which were subsequently (...) incorporated into Being and Time, themes such as Dasein, Being-in-the-world, everydayness, disposition, care, authenticity, death, uncanniness, temporality and historicity. Starting out by asking: What is time?, Heidegger proceeds to radicalise the concept of time and our relation to it, ending with the question: Are we ourselves time? Am I time? (shrink)

Kant's theory of transcendental ideas can be conceived as a sort of model theory for an empirical first-order object theory. The main features of Kant's theory of transcendental ideas (especially its antinomies and their solutions) can be recognized, in a modified way, in a religious discourse as exemplified in the dialogue of Jesus and the Samaritan woman (John 4). In this way, what is by Kant meant merely as regulative ideas obtains a sort of objective reality and becomes a religiously (...) founded metaphysics. A metaphysical theory of religious dialogue is formalized on the basis of an extended justification logic of evidence and wish agents. (shrink)

Irish literature after Yeats and Joyce, from the 1920s onwards, includes texts which have been the subject of much contention. For a start how should Irish literature be defined: as works which have been written in Irish or as works written in Englsih by the Irish? It is a period in whichideas of Ireland--of people, community, and nation--have been both created and reflected, and in which conceptions of a distinct Irish identity have been articulated, defended, and challenged; a period which (...) has its origins in a time of intense political turmoil. `after Yeats and Joyce' alsosuggests the immense influence of these two writers on the style, stances, and preoccupations of twentieth-century Irish literature. Neil Corcoran focuses his chapter on various themes such as `the Big House', the rural and provincial, with reference to authors from Kinsella and Beckett to WilliamTrevor, Seamus Heaney, and Mary Lavin, providing a lucid and far-reaching introduction to modern Irish writing. (shrink)

The perplexing nature of time has been more contemplated, speculated, written, and debated about over the ages than virtually any other subject, with the possible exception of religion. Yet time seems more elusive than the vast majority of other metaphysical concepts. Time remains mysterious, for we lack an understanding of time at a basic physical level. Concepts of time in theories of modern physics and time as found in contemporary western analytic philosophy are discussed.

Kant's concept of time forms an integral part of his mature system of transcendental idealism. That system is a critical response to his predecessors' treatments of time and related issues. Hence, a proper assessment of Kant's understanding of time requires an elaboration of its distinctive historical and systematic matrix. The aim of the dissertation is to examine critically Kant's mature conception of time in light of both the historical factors that shaped it and the role (...) it plays in Kant's doctrine of transcendental idealism. ;The most important discussion shaping Kant's thought on time is the Leibniz-Clarke Correspondence . The relevance of the Correspondence to Kant's mature view of time has, however, been overlooked by many commentators. The reason for this neglect can be traced in part to a misinterpretation of the question underlying the first antinomy in Kant's Critique of Pure Reason . According to that misinterpretation, the first antinomy revolves around the question whether time itself is finite or infinite. The correction of this mistaken, but common interpretation paves the way for a main task of this dissertation, namely, to reconstruct with historical and systematic accuracy the relation between the issue in the Correspondence underlying the first antinomy and Kant's concept of time. ;The dissertation is divided into four chapters. Chapter One examines the particular issue discussed in the Correspondence which had the greatest impact on Kant's notion of time, namely, the question whether time is absolute, as Clarke and the Newtonians held, or whether it is relational, as Leibniz held. Chapter Two explores how the concept of time in Kant's "Inaugural Dissertation" is influenced by this dispute between Leibniz and Clarke. Chapter Three considers the concept of time and its role in Kant's fully developed transcendental idealism, as articulated in the Critique of Pure Reason. Particular attention is paid to the "Transcendental Aesthetic" and the first antinomy. Finally, Chapter Four critically examines a central assumption of Kant's concept of time that he shares with his predecessors: the infinity of time. It is argued that this assumption overlooks the metaphysical significance of the "moving" present. (shrink)

The recent surge of interest in the origin of the temporal asymmetry of thermodynamical systems (including the accessible part of the universe itself) has put forward two possible explanatory approaches to this age-old problem. Hereby we show that there is a third possible alternative, based on the generalization of the classical (“Boltzmann–Schuetz”) anthropic fluctuation picture of the origin of the perceived entropy gradient. This alternative (which we dub the Acausal-Anthropic approach) is based on accepting Boltzmann's statistical measure at (...) its face value, and accomodating it within the quantum cosmological concept of the multiverse. We argue that conventional objections raised against the Boltzmann–Schuetz view are less forceful and serious than it is usually assumed. A fortiori, they are incapable of rendering the generalized theory untenable. On the contrary, this analysis highlights some of the other advantages of the multiverse approach to the thermodynamical arrow of time. (shrink)

This collection of articles is an important milestone in the history of the study of time conceptions in Greek and Roman Antiquity. It spans from Homer to Neoplatonism. Conceptions of time are considered from different points of view and sources. Reflections on time were both central and various throughout the history of ancient philosophy. Time was a topic, but also material for poets, historians and doctors. Importantly, the contributions also explore implicit conceptions and how language influences (...) our thought categories. (shrink)

There have been very few studies of the Daoist conception of time in either the West or the East. The only explicit study on this topic in the English literature is David Chai’s (2014). Chai maintains that “human measured time” manifested in myriad things in the Daoist universe is merely a mental construction, whereas the authentic time is cosmological time, which consists of neither an A-series (which is ordered by non-reducible pastness, presentness, and futurity) nor a (...) B-series (which is ordered by earlier-than relations) but something without order and directionality. In this paper, I start with Daoist texts (i.e., Dao De Jing and Zhuangzi) about fundamental reality and time. I then explain and analyze Chai’s interpretations of these texts. Lastly, I argue that Chai’s interpretations violate an important Daoist principle. In addition, the idea that human measured time is merely a mental construction is not the best available interpretation of the texts. (shrink)

Philosophers of medicine have formulated different accounts of the concept of disease. Which concept of disease one assumes has implications for what conditions count as diseases and, by extension, who may be regarded as having a disease and for who may be accorded the social privileges and personal responsibilities associated with being sick. In this article, we consider an ideal diagnostic test for coronavirus disease 2019 infection with respect to four groups of people—positive and asymptomatic; positive and symptomatic; (...) negative; and untested—and show how different concepts of disease impact on the disease and sickness judgements for these groups. The suggestion is that sickness judgements and social measures akin to those experienced during the current COVID-19 outbreak presuppose a concept of disease containing social harm as a component. We indicate the problems that arise when adopting this kind of disease concept beyond a state of emergency. (shrink)

Investigates The Concept Of Time, Juxtaposes The Mystery Of Time In Ancient Thought, The Varied Experience Of Time In Cosmological, Cultural, Historical, Spiritual Memory And Knowledge. Deals With In Vedic And Post Vedic Periods-The Concept Of Time In Jainism, Buddhism, Pre Kaliyuga And Kaliyuga Eras And Examins The Significance Of Application Of Time In Rituals, Festiviities According To Dharma Sastras To The Historical And Modern Man. The Volume As It Stands Now With Six (...) Chapters Begins With An Introduction On The Concept Of Time In Ancient India. Investigating The Concept Pf Time The Author Juxtaposes The Awareness Of The Mystery Of Time In Ancient Thought, The Varied Experiences Of Time In Cosmological, Cultural, Historical, Spiritual Memory And Knowledge. Prestantation On The Notion Of Time In Diverse Philosophical Systems Especially The Indian One Was Discussed At Length. The Mention Of Time In Vedas, Time As Fundamental And Very Important In The Process Of Evolution, Time As Above Everything Else, Even Above God As The Actual Existence Of Beings, Cultic Time, Etc., Is Made. The Transmigration From The Cultic Time Of The Vedas To The Interiorized Time Of Upanisads, Comparision Of Time In Mahabharata, The Puranic Conception Of Time As The Moment Identical With The Unit Of Change Of Gunas Etc., Are Discussed. (shrink)

The aim of this analysis was to examine the concept of time to rejuvenate and extend existing narratives of time within the nursing literature. In particular, we hope to promote a new trajectory in nursing research and practice which focuses on time and person‐centred care, specifically of older people with cognitive impairment hospitalized in the acute care setting. We consider the explanatory power of concepts such as clock time, process time, fast care, slow care (...) and time debt for elucidating the relationship between ‘good care’ and ‘time use’. We conclude by offering two additional concepts of time, plurotemporality and person‐centred time (PCT) which we propose will help advance of nursing knowledge and practice. Nurse clinicians and researchers can use these alternative concepts of time to explore and describe different temporal structures that honour the patient's values and preferences using experiential, observation‐based nursing research approaches. (shrink)

Generally, it is common knowledge that humans have the same time, 24 hours a day, seven days a week, 31 days a month, 365 days per year, but most of them do not know how to manage time and manage it to be something useful and effectively. That is because many people do not have the discipline in filling time. Those days are filled with things that are not directed, even worse is that filling the time (...) of his or her life with things that damage life. Even though wasting time is not unwise because it is a waste of the opportunity God has given and the time that has passed will not return, meaning that if the opportunity is not used, then the opportunity will be lost. How important is to redeem the time, especially for contemporary Christian leaders because all must be accountable to God. This study uses a research library. Library research is a literature study that is carried out by using relevant and available reading sources related to the topics discussed in the research. Books or journal articles related to the topics discussed are used as sources of reading to better understand time management and its application at the personal and organisational levels. From the various reading sources used, the writer develops this scientific article, including giving comments or critical comments that are conveyed in various parts of the writing, especially in the conclusions. (shrink)

Augustine’s analysis of time in Book XI of Confessions represents for Ludwig Wittgenstein a good example of a philosophical question. In dealing with such theme, his thought undergoes relevant changes. In the Philosophical Remarks, written more than 10 years after the drafting of the Tractatus, the Austrian philosopher holds that the essence of the world can be expressed in the grammar of language. Philosophy as “custodian” of grammar can grasp the essence of the world by excluding nonsensical combinations of (...) signs. Philosopher, however, are often “tempted” to straightly describe the nature of the world, producing logical-grammatical paradoxes. An example of such a temptation is offered by the attempt to take hold of the essence of time using propositions like “only the present experience has reality.” The logical mistake hidden in this proposition lies in the bad use of the adjectival word “present” that would lose its everyday use and functional role in the language. Only comparing the term “present” with the background of other words referring to time experiences like “past,” “future,” and so on, we are able to understand the true sense of it. Engaging in a grammatical investigation into the notion of time helps us to dispel the different uses of it staving off logical muddles. Wittgenstein makes, in his lecture held at Cambridge in 1932–1933, a relevant distinction between what he calls “memory-time” and “information-time.” If the first can be understood as a now-centered system mostly expressed by indexical sentences or as an arrangement relied on memory, and therefore inadequate to give any external physical criteria for time measurements, the second clearly refers to a public chronology, implemented by clocks, calendars, diaries, and so on. Grammatical misconceptions, however occur when we are “tyrannized” by a metaphor and not able to “move outside of” it. The Austrian philosopher makes no secret of preferring a characterization of time that rejects a truth-functional interpretation. As for the notion of “game” in the Philosophical Investigations, it is impossible to have something like a common denominator shared by every sentence involving time. (shrink)

This article focuses on the two types of conception of time, namely, the time of history and the time of ethics. The former is a conception of time that one views or situates one’s lifetime in or with history, whereas the latter a time of our personal lifetime interrupted by the intervention of the other and the accompanied ethical significance. This article argues that Classical Confucianism has interesting specifications of these two conceptions of time. (...) In particular, it shows a correspondence and interaction between the two. Then, it is not difficult to catch up with what our tradition has been aiming at through ethical practices, and the tradition in turn prompts us to be ethical. (shrink)

In this book we approach the development of the main doctrine of Trinitarianism. It is important to remind as we do so that that doctrine must be studied by both the criteria of Christian theology and history, and that as we study the development of doctrine, we need to establish a connection between what is confessed, or dogmas, and what is believed and taught, and go back diachronically from what is confessed to what was taught and to what was believed.

Pseudo-Archytas.--Iamblichus.--Proclus.--Damascius.--Simplicius.--Plutarch.--Tatian.

Through a comparison between phenomenology and quantum physics, the paper aims to show that naturalising phenomenology can also mean bringing it into a critical and fruitful relationship with some of the most complex and fundamental questions of contemporary physics, thus showing both the truly ever-open potential of Husserlian and Heideggerian thinking and the need for the sciences to receive a theoretical light without which they risk remaining either magical, arbitrary and esoteric knowledge or technical, reductionist and epistemologically sterile.