Experiencing Time

Our engagement with time is a ubiquitous feature of our lives, but how does our encounter with it reveal the true nature of temporal reality? Simon Prosser addresses central questions at the heart of this debate, and explores our understanding of time, its passage, and our experience of changes, rates, and durations.

Our engagement with time is a ubiquitous feature of our lives. We are aware of time on many scales, from the briefest flicker of change to the way our lives unfold over many years. But to what extent does this encounter reveal the true nature of temporal reality? To the extent that temporal reality is as it seems, how do we come to be aware of it? And to the extent that temporal reality is not as it seems, why does it seem that way? These are the central questions addressed by Simon Prosser in Experiencing Time. These questions take on a particular importance in philosophy for two reasons. Firstly, there is a view concerning the metaphysics of time, known as the B-theory of time, according to which the apparently dynamic quality of change, the special status of the present, and even the passage of time are all illusions. Instead, the world is a four-dimensional space-time block, lacking any of the apparent dynamic features of time. If the B-theory is correct, as the book argues, then it must be explained why our experiences seem to tell us otherwise. Secondly, experiences of temporal features such as changes, rates and durations are of independent interest because of certain puzzles that they raise, the solutions to which may shed light on broader issues in the philosophy of mind.

This book considers the new ways time was experienced in the sixteenth- and seventeeth-century Hispanic world in the framework of global Catholicism. It underscores the crucial role that the imitation of Christ plays in modeling how representative writers physically and mentally interiorize temporal impermanence as the Messiah’s suffering body becomes a paradigmatic as well as malleable marker of the avatars of earthly history. Particular attention is paid to the ways in which authors adapt Christ-centered conceptions of existence to accommodate both a volatile post-eschatological world and the increased dominance of mechanical clock time. As novel means of communing with Christ emerge, so too do new modes of sensing and understanding time, unleashing unprecedented cultural and literary reinvention. This is demonstrated through close analyses of writings by such influential figures as Saint Ignatius of Loyola, Saint Teresa of Ávila, Carlos de Sigüenza y Góngora, and Sor Juana Inés de la Cruz.

The essays in this topical volume inquire into one of the most fundamental issues of philosophy and of the cognitive and natural sciences: the riddle of time. The central feature is the tension between the experience and the conceptualization of time, reflecting an apparently unavoidable antinomy of subjective first-person accounts and objective traditional science. Is time based in the physics of inanimate matter, or does it originate in the operation of our minds? Is it essential for the constitution of reality, or is it just an illusion? Issues of time, temporality, and nowness are paradigms for interdisciplinary work in many contemporary fields of research. The authors of this volume discuss profoundly the mutual relationships and inspiring perspectives. They address a general audience.

Why does time seem to flow in one direction? Can we influence the past? Is only the present real? Does relativity conflict with our common understanding of time? Could science do away with time? These questions and others about time are among the most puzzling problems in philosophy and science. In this exciting collection of original articles, eminent philosophers propose novel answers to these and other questions. Based on the latest research in philosophy and physics, these essays will be enjoyable to anyone with a speculative turn of mind.

The fundamental nature of human time experience has concerned artists, poets, philosophers, and scientists throughout the ages. Any consideration of human action requires awareness of its temporal aspects. However, simply to view time in the same units and dimensions as the physicist employs in describing events robs personal time of its "lived" quality. The use of physical time concepts in the description of human events is often artificial and misleading. It fails to account for the facts that human time estimates rarely match clock and calendar time; that societies and individuals demonstrate vast differences in their constructions and uses of time; and that temporal perceptions and attitudes change within an individual both during a single day and throughout his life span. The present volume does not view time as something that is sensed in the same way that one would sense or perceive spatial or sensory stimuli. Rather, it views time as a complex set of personally experienced cognitive constructs used by individuals and cultures to account for the order, the duration, and the organization of events. The authors in this book take a strong departure from earlier psychophysical studies of a "time sense" and address themselves to the uses and elaborations of time concepts in personal and social functioning.

This book is focused on the question: does the event from which we extract historical experience acquire this status at the moment it occurs, or later as it is remembered through the generations? Historical experience is not a concept that facilitates the ascent of the historian to the fact – it is closely related to the fact. This does not make it easier to handle, because the fact itself is retractable; it hides its social (cultural) essence and meaning in time. The present of the historian (narrator) restores, as in an incessant change of perspective, the diachrony of the fact, looking for the present of the past fact. The experience suddenly becomes a relationship between two temporal actualities that seek their own cultural identity. From this perspective, history moves with us. The weight of the conceptualization of a past reality is given by the comprehensive weight (impossibility) of the fact (experience). The work is about the philosophy of history. It is addressed to students, historians, and researchers in the field of the theory of history.

This book is the only contemporary, systematic study of the relationship of time and conscious experience. Peter K. Mclnerney examines three tightly interconnected issues: how we are able to be conscious of time and temporal entities, whether time exists independently of conscious experience, and whether the conscious experiencer exists in time in the same way that ordinary natural objects are thought to exist in time. Insight is drawn from the views of major phenomenological and existential thinkers on these issues. Building on a detailed explication and critique of the views of Kant, Husserl, Heidegger, and Sartre, Mclnerney develops and defends his own positions. He argues that a revised version of Husserl’s three-feature theory of time-consciousness provides the best explanation of our awareness of temporal features, but that an independently real time is necessary to explain our experience of temporal passage. He also shows that human existence has some special temporal features in addition to those it shares with other entities. Time-consciousness, the conscious exercise of powers, and personal identity through time require that any temporal part of human existence be defined by and "reach across" to earlier and later parts.