By Flavia Santoianni
This ebook offers a suite of authoritative contributions at the thought of time in early twentieth-century philosophy. it really is dependent within the type of a thematic atlas: each one part is followed via suitable trouble-free good judgment maps that reproduce in a “spatial” shape the directionalities (arguments and/or discourses) stated on within the textual content. The ebook is split into 3 major sections, the 1st of which covers phenomenology and the conception of time by way of examining the works of Bergson, Husserl, Sartre, Merleau-Ponty, Deleuze, Guattari and Derrida. the second one part makes a speciality of the language and conceptualization of time, studying the works of Cassirer, Wittgenstein, Heidegger, Lacan, Ricoeur and Foucault, whereas the final part addresses the technology and good judgment of time as they seem within the works of Guillaume, Einstein, Reichenbach, Prigogine and Barbour. the aim of the e-book is threefold: to supply readers with a complete evaluate of the idea that of time in early twentieth-century philosophy; to teach how conceptual reasoning will be supported through accompanying linguistic and spatial representations; and to stimulate novel study within the humanistic box in regards to the complicated function of photograph representations within the comprehension of concepts.
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Additional resources for The Concept of Time in Early Twentieth-Century Philosophy: A Philosophical Thematic Atlas
XIV 33). Modern philosophical historiography has often interpreted Augustine in contrast to Aristotle. The Stagirite was interpreted as the advocate of an objectivist theory of time while Augustine was described as the supporter of a subjectivist theory. Without disputing the differences between the two, we can also ﬁnd in the Aristotelian analysis of time an important relation between the three dimensions of time (earlier, now, and after) and the “soul” of men. In fact, according to Aristotle, the perception of before and after, thus of number in motion, necessarily presupposes the soul: “When we think of the extremes as different from the middle and the mind pronounces that the ‘nows’ are two, one before and one after, it is then that we say that there is time, and this that we say is time.
New York: Oxford University. Piaget, J. (1926). The language and thought of the child. New York: Harcourt Brace & Company. Riegler, A. (2002). When is a cognitive system embodied? Cognitive Systems Research, 3, 339– 348. Santoianni, F. (2006). Apprendere al singolare, insegnare al plurale. Roma: Carocci. Santoianni, F. (2009). Costruzione di ambienti per lo sviluppo e l’apprendimento. A. per la scuola primaria. Naples: Consorzio Editoriale Fridericiana. Santoianni, F. (2010). Modelli e strumenti di insegnamento: approcci per migliorare l’esperienza didattica.
Duration, which in the Essay connotes the experience of a non-measurable lived experience, while in Matter and Memory it assumes rhythms of different intensities to justify the relationship between perception and memory, as well as in Creative Evolution is judged as the fabric of reality itself, in Duration and Simultaneity it is posited not only as a criterion to discern what is real and what is artiﬁcial, but also to justify the measurement of reality, that is to say, to restore the point of contact between time as duration and space, that seemed previously compromised by the loss of ontological consistency of extension as the dimension of the body.
The Concept of Time in Early Twentieth-Century Philosophy: A Philosophical Thematic Atlas by Flavia Santoianni