Stratification of the Meaning of Time
It is no accident that when Socrates, Critias, Hermocrates, and Timaeus came to discuss the historicity of the Ancient Athens in correlation to Socrates' idea of the ideal city, they were led to the problem of the metaphysical reality of time. In Timaeus, time becomes the hinge of correlation b...
Ausführliche Beschreibung
Gespeichert in:
| Autor*in: |
Yu, Carver T. [verfasserIn] |
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E-Artikel |
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| Sprache: |
Englisch |
| Erschienen: |
Cambridge: Cambridge University Press ; 1980 |
|---|
| Umfang: |
22 |
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| Reproduktion: |
Cambridge Journals Digital Archives |
|---|---|
| Übergeordnetes Werk: |
In: Scottish journal of theology - Cambridge : Cambridge Univ. Press, 1948, 33(1980), 1 vom: Feb., Seite 13-34 |
| Übergeordnetes Werk: |
volume:33 ; year:1980 ; number:1 ; month:02 ; pages:13-34 ; extent:22 |
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10.1017/S0036930600047104 |
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| 520 | |a It is no accident that when Socrates, Critias, Hermocrates, and Timaeus came to discuss the historicity of the Ancient Athens in correlation to Socrates' idea of the ideal city, they were led to the problem of the metaphysical reality of time. In Timaeus, time becomes the hinge of correlation between historical reality and eternity. And so it is with Augustine. In his Confessions, after a lengthy discussion of his personal history he sets out to construct an ontological structure for the interpretation of history as a whole. Right there, he encounters the problem of time. ‘What, then, is time? If no one asks of me, I know; if I wish to explain to him who asks, I know not.’ Lament as Augustine may, he plunges right into the puzzle.The problem of time is more than a pastime interest for metaphysical speculation. It is at the root of our understanding of the structure both of physical and of human existence. Einstein's relational concept of time affects our understanding of the structure of physical reality, just as the former Newtonian habit of looking at time as an independently flowing stream governed our former way of seeing things. With the suggestion in the Newtonian model that one moment of time flows into the one immediately next in sequence, we unconsciously look at events as flowing one into the other, and so we perceive events in terms of causal connexions. The relational model breaks the necessity of causal connexions and replaces it with a concept of functional dependence. | ||
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10.1017/S0036930600047104 doi (DE-627)NLEJ225298430 DE-627 ger DE-627 rakwb eng XA-GB Yu, Carver T. verfasserin aut Stratification of the Meaning of Time Cambridge Cambridge University Press 1980 22 nicht spezifiziert zzz rdacontent nicht spezifiziert z rdamedia nicht spezifiziert zu rdacarrier It is no accident that when Socrates, Critias, Hermocrates, and Timaeus came to discuss the historicity of the Ancient Athens in correlation to Socrates' idea of the ideal city, they were led to the problem of the metaphysical reality of time. In Timaeus, time becomes the hinge of correlation between historical reality and eternity. And so it is with Augustine. In his Confessions, after a lengthy discussion of his personal history he sets out to construct an ontological structure for the interpretation of history as a whole. Right there, he encounters the problem of time. ‘What, then, is time? If no one asks of me, I know; if I wish to explain to him who asks, I know not.’ Lament as Augustine may, he plunges right into the puzzle.The problem of time is more than a pastime interest for metaphysical speculation. It is at the root of our understanding of the structure both of physical and of human existence. Einstein's relational concept of time affects our understanding of the structure of physical reality, just as the former Newtonian habit of looking at time as an independently flowing stream governed our former way of seeing things. With the suggestion in the Newtonian model that one moment of time flows into the one immediately next in sequence, we unconsciously look at events as flowing one into the other, and so we perceive events in terms of causal connexions. The relational model breaks the necessity of causal connexions and replaces it with a concept of functional dependence. Cambridge Journals Digital Archives In Scottish journal of theology Cambridge : Cambridge Univ. Press, 1948 33(1980), 1 vom: Feb., Seite 13-34 (DE-627)NLEJ22455414X (DE-600)2072577-2 1475-3065 nnns volume:33 year:1980 number:1 month:02 pages:13-34 extent:22 http://dx.doi.org/10.1017/S0036930600047104 GBV_USEFLAG_U ZDB-1-CUP GBV_NL_ARTICLE AR 33 1980 1 02 13-34 22 |
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10.1017/S0036930600047104 doi (DE-627)NLEJ225298430 DE-627 ger DE-627 rakwb eng XA-GB Yu, Carver T. verfasserin aut Stratification of the Meaning of Time Cambridge Cambridge University Press 1980 22 nicht spezifiziert zzz rdacontent nicht spezifiziert z rdamedia nicht spezifiziert zu rdacarrier It is no accident that when Socrates, Critias, Hermocrates, and Timaeus came to discuss the historicity of the Ancient Athens in correlation to Socrates' idea of the ideal city, they were led to the problem of the metaphysical reality of time. In Timaeus, time becomes the hinge of correlation between historical reality and eternity. And so it is with Augustine. In his Confessions, after a lengthy discussion of his personal history he sets out to construct an ontological structure for the interpretation of history as a whole. Right there, he encounters the problem of time. ‘What, then, is time? If no one asks of me, I know; if I wish to explain to him who asks, I know not.’ Lament as Augustine may, he plunges right into the puzzle.The problem of time is more than a pastime interest for metaphysical speculation. It is at the root of our understanding of the structure both of physical and of human existence. Einstein's relational concept of time affects our understanding of the structure of physical reality, just as the former Newtonian habit of looking at time as an independently flowing stream governed our former way of seeing things. With the suggestion in the Newtonian model that one moment of time flows into the one immediately next in sequence, we unconsciously look at events as flowing one into the other, and so we perceive events in terms of causal connexions. The relational model breaks the necessity of causal connexions and replaces it with a concept of functional dependence. Cambridge Journals Digital Archives In Scottish journal of theology Cambridge : Cambridge Univ. Press, 1948 33(1980), 1 vom: Feb., Seite 13-34 (DE-627)NLEJ22455414X (DE-600)2072577-2 1475-3065 nnns volume:33 year:1980 number:1 month:02 pages:13-34 extent:22 http://dx.doi.org/10.1017/S0036930600047104 GBV_USEFLAG_U ZDB-1-CUP GBV_NL_ARTICLE AR 33 1980 1 02 13-34 22 |
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10.1017/S0036930600047104 doi (DE-627)NLEJ225298430 DE-627 ger DE-627 rakwb eng XA-GB Yu, Carver T. verfasserin aut Stratification of the Meaning of Time Cambridge Cambridge University Press 1980 22 nicht spezifiziert zzz rdacontent nicht spezifiziert z rdamedia nicht spezifiziert zu rdacarrier It is no accident that when Socrates, Critias, Hermocrates, and Timaeus came to discuss the historicity of the Ancient Athens in correlation to Socrates' idea of the ideal city, they were led to the problem of the metaphysical reality of time. In Timaeus, time becomes the hinge of correlation between historical reality and eternity. And so it is with Augustine. In his Confessions, after a lengthy discussion of his personal history he sets out to construct an ontological structure for the interpretation of history as a whole. Right there, he encounters the problem of time. ‘What, then, is time? If no one asks of me, I know; if I wish to explain to him who asks, I know not.’ Lament as Augustine may, he plunges right into the puzzle.The problem of time is more than a pastime interest for metaphysical speculation. It is at the root of our understanding of the structure both of physical and of human existence. Einstein's relational concept of time affects our understanding of the structure of physical reality, just as the former Newtonian habit of looking at time as an independently flowing stream governed our former way of seeing things. With the suggestion in the Newtonian model that one moment of time flows into the one immediately next in sequence, we unconsciously look at events as flowing one into the other, and so we perceive events in terms of causal connexions. The relational model breaks the necessity of causal connexions and replaces it with a concept of functional dependence. Cambridge Journals Digital Archives In Scottish journal of theology Cambridge : Cambridge Univ. Press, 1948 33(1980), 1 vom: Feb., Seite 13-34 (DE-627)NLEJ22455414X (DE-600)2072577-2 1475-3065 nnns volume:33 year:1980 number:1 month:02 pages:13-34 extent:22 http://dx.doi.org/10.1017/S0036930600047104 GBV_USEFLAG_U ZDB-1-CUP GBV_NL_ARTICLE AR 33 1980 1 02 13-34 22 |
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10.1017/S0036930600047104 doi (DE-627)NLEJ225298430 DE-627 ger DE-627 rakwb eng XA-GB Yu, Carver T. verfasserin aut Stratification of the Meaning of Time Cambridge Cambridge University Press 1980 22 nicht spezifiziert zzz rdacontent nicht spezifiziert z rdamedia nicht spezifiziert zu rdacarrier It is no accident that when Socrates, Critias, Hermocrates, and Timaeus came to discuss the historicity of the Ancient Athens in correlation to Socrates' idea of the ideal city, they were led to the problem of the metaphysical reality of time. In Timaeus, time becomes the hinge of correlation between historical reality and eternity. And so it is with Augustine. In his Confessions, after a lengthy discussion of his personal history he sets out to construct an ontological structure for the interpretation of history as a whole. Right there, he encounters the problem of time. ‘What, then, is time? If no one asks of me, I know; if I wish to explain to him who asks, I know not.’ Lament as Augustine may, he plunges right into the puzzle.The problem of time is more than a pastime interest for metaphysical speculation. It is at the root of our understanding of the structure both of physical and of human existence. Einstein's relational concept of time affects our understanding of the structure of physical reality, just as the former Newtonian habit of looking at time as an independently flowing stream governed our former way of seeing things. With the suggestion in the Newtonian model that one moment of time flows into the one immediately next in sequence, we unconsciously look at events as flowing one into the other, and so we perceive events in terms of causal connexions. The relational model breaks the necessity of causal connexions and replaces it with a concept of functional dependence. Cambridge Journals Digital Archives In Scottish journal of theology Cambridge : Cambridge Univ. Press, 1948 33(1980), 1 vom: Feb., Seite 13-34 (DE-627)NLEJ22455414X (DE-600)2072577-2 1475-3065 nnns volume:33 year:1980 number:1 month:02 pages:13-34 extent:22 http://dx.doi.org/10.1017/S0036930600047104 GBV_USEFLAG_U ZDB-1-CUP GBV_NL_ARTICLE AR 33 1980 1 02 13-34 22 |
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It is no accident that when Socrates, Critias, Hermocrates, and Timaeus came to discuss the historicity of the Ancient Athens in correlation to Socrates' idea of the ideal city, they were led to the problem of the metaphysical reality of time. In Timaeus, time becomes the hinge of correlation between historical reality and eternity. And so it is with Augustine. In his Confessions, after a lengthy discussion of his personal history he sets out to construct an ontological structure for the interpretation of history as a whole. Right there, he encounters the problem of time. ‘What, then, is time? If no one asks of me, I know; if I wish to explain to him who asks, I know not.’ Lament as Augustine may, he plunges right into the puzzle.The problem of time is more than a pastime interest for metaphysical speculation. It is at the root of our understanding of the structure both of physical and of human existence. Einstein's relational concept of time affects our understanding of the structure of physical reality, just as the former Newtonian habit of looking at time as an independently flowing stream governed our former way of seeing things. With the suggestion in the Newtonian model that one moment of time flows into the one immediately next in sequence, we unconsciously look at events as flowing one into the other, and so we perceive events in terms of causal connexions. The relational model breaks the necessity of causal connexions and replaces it with a concept of functional dependence. |
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It is no accident that when Socrates, Critias, Hermocrates, and Timaeus came to discuss the historicity of the Ancient Athens in correlation to Socrates' idea of the ideal city, they were led to the problem of the metaphysical reality of time. In Timaeus, time becomes the hinge of correlation between historical reality and eternity. And so it is with Augustine. In his Confessions, after a lengthy discussion of his personal history he sets out to construct an ontological structure for the interpretation of history as a whole. Right there, he encounters the problem of time. ‘What, then, is time? If no one asks of me, I know; if I wish to explain to him who asks, I know not.’ Lament as Augustine may, he plunges right into the puzzle.The problem of time is more than a pastime interest for metaphysical speculation. It is at the root of our understanding of the structure both of physical and of human existence. Einstein's relational concept of time affects our understanding of the structure of physical reality, just as the former Newtonian habit of looking at time as an independently flowing stream governed our former way of seeing things. With the suggestion in the Newtonian model that one moment of time flows into the one immediately next in sequence, we unconsciously look at events as flowing one into the other, and so we perceive events in terms of causal connexions. The relational model breaks the necessity of causal connexions and replaces it with a concept of functional dependence. |
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It is no accident that when Socrates, Critias, Hermocrates, and Timaeus came to discuss the historicity of the Ancient Athens in correlation to Socrates' idea of the ideal city, they were led to the problem of the metaphysical reality of time. In Timaeus, time becomes the hinge of correlation between historical reality and eternity. And so it is with Augustine. In his Confessions, after a lengthy discussion of his personal history he sets out to construct an ontological structure for the interpretation of history as a whole. Right there, he encounters the problem of time. ‘What, then, is time? If no one asks of me, I know; if I wish to explain to him who asks, I know not.’ Lament as Augustine may, he plunges right into the puzzle.The problem of time is more than a pastime interest for metaphysical speculation. It is at the root of our understanding of the structure both of physical and of human existence. Einstein's relational concept of time affects our understanding of the structure of physical reality, just as the former Newtonian habit of looking at time as an independently flowing stream governed our former way of seeing things. With the suggestion in the Newtonian model that one moment of time flows into the one immediately next in sequence, we unconsciously look at events as flowing one into the other, and so we perceive events in terms of causal connexions. The relational model breaks the necessity of causal connexions and replaces it with a concept of functional dependence. |
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<?xml version="1.0" encoding="UTF-8"?><collection xmlns="http://www.loc.gov/MARC21/slim"><record><leader>01000caa a22002652 4500</leader><controlfield tag="001">NLEJ225298430</controlfield><controlfield tag="003">DE-627</controlfield><controlfield tag="005">20210706061755.0</controlfield><controlfield tag="007">cr uuu---uuuuu</controlfield><controlfield tag="008">091218s1980 xxk|||||o 00| ||eng c</controlfield><datafield tag="024" ind1="7" ind2=" "><subfield code="a">10.1017/S0036930600047104</subfield><subfield code="2">doi</subfield></datafield><datafield tag="035" ind1=" " ind2=" "><subfield code="a">(DE-627)NLEJ225298430</subfield></datafield><datafield tag="040" ind1=" " ind2=" "><subfield code="a">DE-627</subfield><subfield code="b">ger</subfield><subfield code="c">DE-627</subfield><subfield code="e">rakwb</subfield></datafield><datafield tag="041" ind1=" " ind2=" "><subfield code="a">eng</subfield></datafield><datafield tag="044" ind1=" " ind2=" "><subfield code="c">XA-GB</subfield></datafield><datafield tag="100" ind1="1" ind2=" "><subfield code="a">Yu, Carver T.</subfield><subfield code="e">verfasserin</subfield><subfield code="4">aut</subfield></datafield><datafield tag="245" ind1="1" ind2="0"><subfield code="a">Stratification of the Meaning of Time</subfield></datafield><datafield tag="264" ind1=" " ind2="1"><subfield code="a">Cambridge</subfield><subfield code="b">Cambridge University Press</subfield><subfield code="c">1980</subfield></datafield><datafield tag="300" ind1=" " ind2=" "><subfield code="a">22</subfield></datafield><datafield tag="336" ind1=" " ind2=" "><subfield code="a">nicht spezifiziert</subfield><subfield code="b">zzz</subfield><subfield code="2">rdacontent</subfield></datafield><datafield tag="337" ind1=" " ind2=" "><subfield code="a">nicht spezifiziert</subfield><subfield code="b">z</subfield><subfield code="2">rdamedia</subfield></datafield><datafield tag="338" ind1=" " ind2=" "><subfield code="a">nicht spezifiziert</subfield><subfield code="b">zu</subfield><subfield code="2">rdacarrier</subfield></datafield><datafield tag="520" ind1=" " ind2=" "><subfield code="a">It is no accident that when Socrates, Critias, Hermocrates, and Timaeus came to discuss the historicity of the Ancient Athens in correlation to Socrates' idea of the ideal city, they were led to the problem of the metaphysical reality of time. In Timaeus, time becomes the hinge of correlation between historical reality and eternity. And so it is with Augustine. In his Confessions, after a lengthy discussion of his personal history he sets out to construct an ontological structure for the interpretation of history as a whole. Right there, he encounters the problem of time. ‘What, then, is time? If no one asks of me, I know; if I wish to explain to him who asks, I know not.’ Lament as Augustine may, he plunges right into the puzzle.The problem of time is more than a pastime interest for metaphysical speculation. It is at the root of our understanding of the structure both of physical and of human existence. Einstein's relational concept of time affects our understanding of the structure of physical reality, just as the former Newtonian habit of looking at time as an independently flowing stream governed our former way of seeing things. With the suggestion in the Newtonian model that one moment of time flows into the one immediately next in sequence, we unconsciously look at events as flowing one into the other, and so we perceive events in terms of causal connexions. The relational model breaks the necessity of causal connexions and replaces it with a concept of functional dependence.</subfield></datafield><datafield tag="533" ind1=" " ind2=" "><subfield code="f">Cambridge Journals Digital Archives</subfield></datafield><datafield tag="773" ind1="0" ind2="8"><subfield code="i">In</subfield><subfield code="t">Scottish journal of theology</subfield><subfield code="d">Cambridge : Cambridge Univ. 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