By Genevieve Lloyd
Genevieve Lloyd's e-book is a provocative and obtainable essay at the fragmentation of the self as explored in philosophy and literature. The earlier is irrevocable, attention adjustments as time passes: given this, can there ever be this kind of factor because the solidarity of the self? Being in Time explores the emotional features of the human event of time, normally ignored in philosophical research, by way of how narrative creates and treats the adventure of the self as fragmented and the earlier as 'lost'. It exhibits the continuities, and the contrasts, among smooth philosophic discussions of the instability of the realizing topic, remedies of the fragmentation of the self within the glossy novel and older philosophical discussions of the cohesion of recognition. Being in Time combines theoretical dialogue with human adventure: it will likely be useful to somebody drawn to the connection among philosophy and literature, in addition to to a extra basic viewers of readers who percentage Augustine's adventure of time as making him a 'problem to himself'.
Read or Download Being in Time: Selves and Narrators in Philosophy and Literature (Ideas) PDF
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Extra info for Being in Time: Selves and Narrators in Philosophy and Literature (Ideas)
For Plotinus, there is a darker side to the idea of mimicry. The emphasis is on the introduction of transience where before there was permanence. Time is aptly described as the mimic of eternity in that it ‘seeks to break up in its fragmentary flight the permanence of its exemplar’. Whatever time ‘seizes and steals to itself’ of the permanent in eternity is annihilated—‘saved only in so far as in some degree it still belong to eternity, but wholly destroyed if it be unreservedly absorbed into time’.
Time would then be understood as a line traversing the path of movement. But, if it thus shares in movement, how can it be the measure of movement? Why should the traversing line be the measure rather than the movement itself ? And why should the mere presence of a number give us time if it is not given by the fact of movement? Time must be something more than the mere number of movement. Some of Plotinus’s criticisms seem to depend on the interpretation of the idea of time as measure which Aristotle himself explicitly set aside—the identification of time with number in the sense of ‘what we measure with’, rather than what is measurable in motion, the measurable aspect of change.
But, if so, while we are measuring it, where is it coming from, what is it passing through, and where is it going? It can, it seems, only be coming from the future, passing through the present, and going into the past. ‘In other words, it is coming out of what does not yet exist, passing through what has no duration, and moving into what no longer exists’ (XI, 21; 269). We are left then with a paradoxical passage from non-existence, through a fleeting, existence-bestowing ‘present’ into non-existence again.
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