By Genevieve Lloyd
Genevieve Lloyd's e-book is a provocative and available essay at the fragmentation of the self as explored in philosophy and literature. The prior is irrevocable, attention adjustments as time passes: given this, can there ever be any such factor because the solidarity of the self? Being in Time explores the emotional points of the human adventure of time, normally overlooked in philosophical research, by way of how narrative creates and treats the adventure of the self as fragmented and the prior as 'lost'. It indicates 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 sleek novel and older philosophical discussions of the team spirit of attention. Being in Time combines theoretical dialogue with human event: it will likely be precious to an individual drawn to the connection among philosophy and literature, in addition to to a extra common viewers of readers who percentage Augustine's event of time as making him a 'problem to himself'.
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Extra info for Being in Time: Selves and Narrators in Philosophy and Literature (Ideas)
But such a present can hardly be thought of as bestowing reality on that strange being or non-being which comes out of, and vanishes into, nowhere. There is for Augustine another dimension too to the implication of the present in the non-existence of past and future. The present itself participates in non-being; for if it were always present and never moved on to become past, Augustine reasons, it would be not time but eternity. If, therefore, the present is time only by reason of the fact that it moves on to become the past, how can we say that even BEING IN TIME 23 the present ‘is’, when the reason why it is, is that it is not to be?
In Plotinus’s version, time and soul are much more closely connected. In the first Ennead, he describes as ‘apt’ the reference to time as a ‘mimic’ of eternity (I. 5. 7; 54). But his version of time as a representation of eternity suggests an active mimesis, rather than a passive image made by an external creator. And what makes the idea ‘apt’ for Plotinus is in some respects the opposite of its Platonic role. For Plato the associations of time as image of eternity are with order, predictability, permanence.
Through reflection on speech, Augustine is better able to understand how self-directedness and necessity can come together in the relations between individual life and the unfolding of time. Recalling his early griefs, he reflects that things have their appointed times, rising and setting like the sun, growing until they reach perfection, then growing old and dying. Not all reach old age, but all alike must die. When they rise therefore, they are set upon the course of their existence, and the faster they climb towards its zenith, the more they hasten towards the point where they exist no more.