Book•
Aristotle on Time: A Study of the Physics
03 Feb 2011-
TL;DR: McTaggart's systems as discussed by the authors are based on the Mater of Time: Motion: 3. Time is not motion 4. Aristotelian motion (Kinesis) 5. The form of time: Perception: 6. Number (Arithmos) and perception (Aisthesis) 7. On a moment's notice 8. The role of imagination 9. Time and the common perceptibles 10. Simultaneity and Temporal Passage 11. Temporal passage 13. Dissolving the puzzles of IV.
Abstract: Preface Introduction Part I. Times New and Old: 1. McTaggart's systems 2. Countenancing the Doxai Part II. The Mater of Time: Motion: 3. Time is not motion 4. Aristotelian motion (Kinesis) 5. 'The before and after in motion' Part III. The Form of Time: Perception: 6. Number (Arithmos) and perception (Aisthesis) 7. On a moment's notice 8. The role of imagination 9. Time and the common perceptibles 10. The hylomorphic interpretation illustrated Part IV. Simultaneity and Temporal Passage: 11. Simultaneity and other temporal relations 12. Temporal passage 13. Dissolving the puzzles of IV.10 14. Concluding summary and historical significance Bibliography.
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Dissertation•
01 Jan 2016
TL;DR: The interpretation of the frieze is dependent on a number of aspects of the world of artistic connoisseurship in an elite, educated audience of the late Hellenistic period as discussed by the authors.
Abstract: Two stones that form a part of the spolia on the Little Metropolis church (Aghios Eleutherios) in central Athens consist of a frieze depicting a calendar year. The thesis begins with a Preface that discusses the theoretical approaches used. An Introduction follows which, for reference, presents the 41 images on the frieze using the 1932 interpretation of Ludwig Deubner. After evaluating previous studies in Chapter 1, the thesis then presents an exploration of the cultural aspects of time in ancient Greece (Chapter 2). A new analysis of the frieze, based on ancient astronomy, dates the frieze to the late Hellenistic period (Chapter 3); a broad study of Hellenistic calendars identifies it as Macedonian (Chapter 4), and suggests its original location and sponsor (Chapter 5). The thesis presents an interpretation of the frieze that brings the conclusions of these chapters together, developing an argument that includes the art, religion and philosophy of Athenian society contemporary with the construction of the frieze. Given the date, the Macedonian connection and the link with an educational establishment, the final Chapter 6 presents an interpretation based not on the addition of individual images but on the frieze subject matter as a whole. This chapter shows that understanding the frieze is dependent on a number of aspects of the world of artistic connoisseurship in an elite, educated audience of the late Hellenistic period. Important is an awareness of their intellectual appreciation of the perfection of the cosmos and the links between this comprehension of a rational domain and religion. Coupling their wonder at these two spheres with the custom for enjoying enigmatic pieces of work leads to a conclusion that the frieze attempts to relate religion and astronomy, rather than present a straight-forward calendrical list of events.
30 citations
01 Jan 2017
TL;DR: Deleuze called movement in space a translation and the qualitative change as transformation as discussed by the authors, and gave us the formula below in Cinema 1: Movement-Image, where movement is only an expression of change on the deeper level.
Abstract: ion of the real movement, movement is only an expression of change on the deeper level. Deleuze calls movement in space a translation and the qualitative change as transformation.26 He gives us the formula below in Cinema 1: Movement-Image. If movement in space takes place with regard to parts, transformation or qualitative change regards the whole. So Deleuze says that movements in space always refer to the qualitative 26 Here Deleuze is thinking of Descartes’s definition of motion; Descartes argues against Aristotelian idea of locomotion, motion from one place to another, that motion is “the transference (translation) of one part of matter or of one body, from the vicinity of those bodies immediately contiguous to it and are considered as at rest, into the vicinity of [some] others.” (Principles of Philosophy, II, 25, trans. Valentine R. Miller and Reese P. Miller (Dordrech: Kluwer Academic Publishers, 1982), 51); I would like to acknowledge Dr. Daniel Selcer’s helpful suggestions on this point.
14 citations
08 Mar 2018
TL;DR: In this article, the authors propose a "third way" in the philosophy of time beyond A-theory and the block universe, in which time is understood as a purely local phenomenon.
Abstract: This article proposes a “third way” in the philosophy of time beyond A-theory and the block universe, in which time is understood as a purely local phenomenon. It does so by starting with simple metaphysical assumptions about substances and their properties. Based on these assumptions, the notions of “before”, of change, and of time as local quantification of change can be derived non-circularly, i.e. without invoking temporal concepts. I then proceed to prove the irreversibility of local time by showing that the propositional content of the local past cannot be changed, since this would imply a contradiction, whereas that of the future can. Time’s familiar asymmetric character, in particular the difference between the fixed past and the open or “branching” future, is therefore a non-illusory but purely local phenomenon. Such a model requires no past-present-future distinction valid for the entire cosmos, and is therefore consistent with special and general relativity.
10 citations
Book•
08 Feb 2018TL;DR: In this article, Lynn Kaye examines how rabbis of late antiquity thought about time through their legal reasoning and storytelling, and what these insights mean for thinking about time today, providing close readings of legal and narrative texts in the Babylonian Talmud.
Abstract: In this book, Lynn Kaye examines how rabbis of late antiquity thought about time through their legal reasoning and storytelling, and what these insights mean for thinking about time today. Providing close readings of legal and narrative texts in the Babylonian Talmud, she compares temporal ideas with related concepts in ancient and modern philosophical texts and in religious traditions from late antique Mesopotamia. Kaye demonstrates that temporal flexibility in the Babylonian Talmud is a means of exploring and resolving legal uncertainties, as well as a tool to tell stories that convey ideas effectively and dramatically. Her book, the first on time in the Talmud, makes accessible complex legal texts and philosophical ideas. It also connects the literature of late antique Judaism with broader theological and philosophical debates about time.
10 citations
TL;DR: In this article, the authors present a study on how the interplay between the three pillars of sustainability thinking (environment, society and economy) play out on smaller and larger scales of time, space and multitude in geography education.
Abstract: The field of geography is important for any sustainability education. The aim of geography education is to enable students to understand the environment, its influence on human activity, and how humans influence the environment. In this article we present a study on how the interplay between the three pillars of sustainability thinking (environment, society and economy) play out on smaller and larger scales of time, space and multitude in geography education. In this paper, we argue that central issues in high quality sustainability education in geography relates to students’ deeper grasp of how to shift between magnitudes of time, space and multitude patterns. We show how an appreciation of many core issues in sustainability education require students to understand and traverse different magnitudes of the scalable concepts of time, space and multitude. Furthermore, we argue and exemplify how common sustainability misconceptions arise due to an inability to make the cognitive shift between relevant magnitudes on these scalable concepts. Finally, we briefly discuss useful educational approaches to mediating this problem, including the use of digital tools in order to allow geography teachers to facilitate the students’ better understanding of different magnitudes of slow, fast, small and large scale entities and processes.
9 citations
References
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Book•
01 Jan 1986
TL;DR: In this article, the Thesis of Pluraliry of Worlds is used to describe a Philosopher's Paradise, and the Ersatzist Program is used as an alternative.
Abstract: Preface. 1. A Philosopher's Paradise. The Thesis of Pluraliry of Worlds. Modal Realism at Work: Modality. Modal Realism at Work: Closeness. Modal Realism at Work: Content. Modal Realism at Work: Properties. Isolation. Concreteness. Plenitude. Actuality. 2. Paradox in Paradise? Everything is Actual? All Worlds in One? More Worlds Than There Are? How Can We Know? A Road to Scepticism? A Road to Indifference? Arbitrariness Lost? The Incredulous Stare. 3. Paradise on the Cheap? The Ersatzist Program. Linguistic Ersatzism. Pictorial Ersatzism. Magical Ersatzism. 4. Counterparts or Double Lives? Good Questions and Bad. Against Overlap. Against Trans-World Individuals. Against Haecceitism. Against Constancy. Works Cited. Index.
3,230 citations
Book•
01 Jan 1986
TL;DR: Nagel as mentioned in this paper argues that our divided nature is the root of a whole range of philosophical problems, touching, as it does, every aspect of human life, and deals with its manifestations in such fields of philosophy as: the mind-body problem, personal identity, knowledge and skepticism, thought and reality, free will, ethics, the relation between moral and other values, the meaning of life and death.
Abstract: Human beings have the unique ability to view the world in a detached way: We can think about the world in terms that transcend our own experience or interest, and consider the world from a vantage point that is, in Nagel's words, "nowhere in particular." At the same time, each of us is a particular person in a particular place, each with his own "personal" view of the world, a view that we can recognize as just one aspect of the whole. How do we reconcile these two standpoints--intellectually, morally, and practically? To what extent are they irreconcilable and to what extent can they be integrated? Thomas Nagel's ambitious and lively book tackles this fundamental issue, arguing that our divided nature is the root of a whole range of philosophical problems, touching, as it does, every aspect of human life. He deals with its manifestations in such fields of philosophy as: the mind-body problem, personal identity, knowledge and skepticism, thought and reality, free will, ethics, the relation between moral and other values, the meaning of life, and death. Excessive objectification has been a malady of recent analytic philosophy, claims Nagel, it has led to implausible forms of reductionism in the philosophy of mind and elsewhere. The solution is not to inhibit the objectifying impulse, but to insist that it learn to live alongside the internal perspectives that cannot be either discarded or objectified. Reconciliation between the two standpoints, in the end, is not always possible.
2,853 citations
Book•
01 Jan 1903
TL;DR: The first comprehensive treatise on the logical foundations of mathematics written in English was the Principia Mathematica as mentioned in this paper, which was published in 1903 and was the basis for the work of Frege.
Abstract: Published in 1903, this book was the first comprehensive treatise on the logical foundations of mathematics written in English. It sets forth, as far as possible without mathematical and logical symbolism, the grounds in favour of the view that mathematics and logic are identical. It proposes simply that what is commonly called mathematics are merely later deductions from logical premises. It provided the thesis for which Principia Mathematica provided the detailed proof, and introduced the work of Frege to a wider audience. In addition to the new introduction by John Slater, this edition contains Russell's introduction to the 1937 edition in which he defends his position against his formalist and intuitionist critics.
1,626 citations
Book•
01 Jan 1978
TL;DR: In this paper, the authors present a survey of the philosophical foundations of Intuitionistic Logic, including Frege's distinction between sense and reference, and Wittgenstein's philosophy of mathematics, as well as a defence of McTaggart's Proof of the Unreality of Time.
Abstract: * Acknowledgments * Preface * Note *1. Truth *2. Presupposition *3. The Structure of Appearance *4. Nominalism *5. Constructionalism *6. George Boole *7. Frege on Functions *8. Frege's Philosophy *9. Frege's Distinction between Sense and Reference *10. Realism *11. Wittgenstein's Philosophy of Mathematics *12. The Philosophical Significance of Godel's Theorem *13. Platonism *14. The Philosophical Basis of Intuitionistic Logic *15. Wang's Paradox *16. Is Logic Empirical? *17. The Justification of Deduction *18. Can an Effect Precede its Cause? *19. Bringing About the Past *20. A Defence of McTaggart's Proof of the Unreality of Time *21. The Reality of the Past *22. The Significance of Quine's Indeterminacy Thesis *23. The Social Character of Meaning *24. Oxford Philosophy *25. Can Analytical Philosophy be Systematic, and Ought it to Be? * Details of Publication * Index
933 citations