I have time, save time, spend time, waste time, write, and teach time. I am fascinated with the question of time both as a cosmological phenomenon and as an aspect that is inseparable from our existence. I channeled this fascination into a PhD dissertation, books, and articles examining the relationship between time and human existence. But like Saint Augustine, I am still baffled by the question of time and like him: "If no one asks me, I know what it is. If I wish to explain it …, I do not know."
I wrote
The Intersubjectivity of Time: Levinas and Infinite Responsibility
It is in Bergson's Time and Free Will that I first encountered an inspiring way to think of time. A way of thinking about time that does not focus on the time of clocks and calendars; that does not emphasize the physical homogeneous aspect of time, but rather reveals the relation between time and human existence. This book opened up not only an entirely new way of thinking about time, but a new way of approaching life: instead of focusing on the spatial, static, exterior, homogeneous milestones of life, I rather focus on the temporal, fleeting, inner, heterogeneous qualities of my life. Bergson writes in a relatively clear style, and his texts are accessible also for the interested layperson.
Internationally known and one of the most influential philosophers of his day (and for a time almost a cult figure in France, where his lectures drew huge crowds), Henri Bergson (1859-41) led a revolution in philosophical thought by rejecting traditional conceptual and abstract methods, and arguing that the intuition is deeper than the intellect. His speculations, especially about the nature of time, had a profound influence on many other philosophers, as well as on poets and novelists; they are said to have been the seed for À la recherce de temps perdu by Marcel Proust (whose cousin was Bergson's wife).…
In Being and Time Heidegger shifts his inquiry from the traditional question 'what is time?' to the question of temporality: 'what does it mean to be as time?' Like Bergson before him, Heidegger considers time as closely tied with human existence. But, for him time is not an internal experience of the consciousness, but rather includes aspects of our existence in the world. I am particularly inspired by his interpretation that goes against our intuitive common view of time where it is closely linked with cosmology, but at the same time offers a view of temporality that is compelling and captivating.
A knowledge of Heidegger's Sein und Zeit is essential for anyone who wishes to understand a great deal of recent continental work in theology as well as philosophy. Yet until this translation first appeared in 1962, this fundamental work of one of the most influential European thinkers of the century remained inaccessible to English readers. In fact the difficulty of Heidegger's thought was considered to be almost insuperable in the medium of a foreign language, especially English. That this view was unduly pessimistic is proved by the impressive work of John Macquarrie and Edward Robinson who have succeeded in clothing…
Who was the man who would become Caesar's lieutenant, Brutus' rival, Cleopatra's lover, and Octavian's enemy?
When his stepfather is executed for his involvement in the Catilinarian conspiracy, Mark Antony and his family are disgraced. His adolescence is marked by scandal and mischief, his love affairs are fleeting, and yet,…
The notion of time appears in many of Levinas's articles and books, but Otherwise than Being offers the most profound view. I was troubled by Bergson's and Heidegger's focus on the time of the individual, and their reduction of collective time to a vulgar, inauthentic, unreal experience. I found an answer to this discomfort in Levinas's view of time as inter-subjective. For him, time is not exterior to the subject (like the traditional view of time) nor tied with the individual, but rather is an experience in-between myself and the Other. Time is created when I am interrupted by the Other. This approach is challenging in the context of Levinas's ethical views as well as raises various questions regarding the relation between Levinas's view and our intuitive understanding of time.
I. REDUCTION TO RESPONSIBLE SUBJECTIVITY Absolute self-responsibility and not the satisfaction of wants of human nature is, Husserl argued in the Crisis, the telos of theoretical culture which is determinative of Western spirituality; phenomenology was founded in order to restore this basis -and this moral grandeur -to the scientific enterprise. The recovery of the meaning of Being -and even the possibility of raising again the question of its meaning -requires, according to Heidegger, authenticity, which is defined by answerability; it is not first an intellectual but an existential resolution, that of setting out to answer for for one's one's very…
The question "what is time" troubles not only physicists and philosophers, but also captivates every human. The Fabric of the Cosmos offers a lucid examination of time (and space) that is accessible to the layperson. The book focuses on the notion of time from a cosmological perspective and explores questions from the realm of physics and philosophy. This book offered me ways to address questions that perplex me, such as: relative time and absolute time; whether time flows; whether time has a direction; the relation between quantum mechanics and time.
From Brian Greene, one of the world’s leading physicists and author of the Pulitzer Prize finalist The Elegant Universe, comes a grand tour of the universe that makes us look at reality in a completely different way.
Space and time form the very fabric of the cosmos. Yet they remain among the most mysterious of concepts. Is space an entity? Why does time have a direction? Could the universe exist without space and time? Can we travel to the past? Greene has set himself a daunting task: to explain non-intuitive, mathematical concepts like String Theory, the Heisenberg Uncertainty Principle, and…
In this book set against the backdrop of a changing America, Sarah must find the courage to confront the ghosts of her past and come to terms with her future. Sarah, a young woman from the rural town of Tolerance, Arkansas, has endured an impoverished and painful childhood.
Time plays an explicit or implicit role in numerous of Borges's texts. Through his essays and fiction, he explores questions such as the possibility of changing the past, the direction of time, Zeno's paradoxes, etc. For me, The Secret Miracle is especially fascinating, since in many ways it offers a concrete manifestation of Bergson's philosophy. The protagonist experiences two different types of time: the internal time of consciousness and the external cosmological time. Through his experiences, we face questions such as: Does each one of us experiences time differently? What is the relation between exterior cosmological time and interior subjective time? What is the relation between time and change?
All of Borges' dazzling fictions have been freshly translated and gathered for the first time into a single volume - from his 1935 debut with The Universal History of Iniquity, through the immensely influential collections Ficciones and the The Aleph, to his final and never before translated work from the 1980s, Shakespeare's Memory.
The essential theme of my research is the deformalization of the notion of time,' asserted Emmanuel Levinas in a 1988 interview, toward the end of his long philosophical career. But while the notion of time is fundamental to the development of every key theme in Levinas's thought - the idea of the infinite, the issue of the alterity of the other, the face of the other, the question of our ethical relations with other people, the role of fecundity, speech and language, and radical responsibility - his view of time remains obscure.
Yael Lin's exhaustive look at Levinas's primary texts, both his philosophical writings and his writings on Judaism, brings together his various perspectives on time. Lin concludes that we can, indeed, extract a coherent and consistent conception of time from Levinas's thought, one that is distinctly political.
Why We Hate asks why a social animal like Homo sapiens shows such hostility to fellow species members. The invasion of the Ukraine by Russia? The antisemitism found on US campuses in the last year? The answer and solution lies in the Darwinian theory of evolution through natural selection.
