By David van Dusen
From Robert Grosseteste to Jean-François Lyotard, Augustine’s advice that point is a “dilation of the soul” (distentio animi) has been taken up as a seminal and arguable time-concept, but within the house of Time, David van Dusen argues that this ‘dilation’ has been essentially misinterpreted.
Time in Confessions XI is a dilation of the senses—in beasts, as in people. And Augustine’s time-concept in Confessions XI isn't really Platonic—but in schematic phrases, Epicurean.
Identifying new affects at the Confessions—from Aristoxenus to Lucretius—while retaining Augustine’s phenomenological interpreters in view, The area of Time is a path-breaking paintings on Confessions X to XII and a ranging contribution to the historical past of the concept that of time.
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The vintage notion of human transcendental attention assumes its self-supporting existential prestige in the horizon of life-world, nature and earth. but this assumed absoluteness doesn't entail the character of its powers, neither their constitutive strength. This latter demand an existential resource attaining past the generative life-world community.
1 technology and man
2 technological know-how and phenomenology
3 The plan of this work
4 'Geographical phenomenology'
5 The disciplinary context
PART I GEOGRAPHY and conventional METAPHYSICS
Geographical discourse and its principal themes
6 uncomplicated options of technological know-how and the tactic applicable to ontology
7 Objectivism and subjectivism
8 Positivism and naturalism
8a The a-historical nature of positivism
8b The Enlightenment and positivism
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9 Kantian ontology of fabric nature
10 Conceptions of actual house and geography
10a The emergence of geography as an summary, theoretical science
10b Social physics
11 actual area, cognitive behaviouralism and the flip to subjectivity
12 The mode of being attribute of geographical objects
PART II GEOGRAPHY AND PHENOMENOLOGY
The interpretation of phenomenology in geography
13 The phenomenological foundation of geography
14 Geographical phenomenology
14a Phenomenology and sensible research
15 techniques to geographical phenomenology
15a the required contrast among humanism and geography
16 The view of science
16a Phenomenology as criticism
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16c The foundational function of phenomenology
16d Phenomena of lived experience
17 The flip to the lifeworld, and the anomaly of flooring and object
18 The phenomenological method
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19 The metaphysics of geographical phenomenology
20 Humanism and the confusion of the 'objective' and the 'subjective'
20a Subjectivity and intentionality
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21 Geographical phenomenology: its inner critique
21a Phenomenology and standards of validity
22 The flip to Schiitz's constitutive phenomenology and justifying a go back to Husserl
PART III PHENOMENOLOGY AND THE query OF HUMAN SCIENCE
Husserlian phenomenology: the foundational project
23 what's phenomenology?
23a Phenomenology: its origins and foundations
23b The traditional attitude
23c Empirical technological know-how and natural science
23d unique intuition
23c Phenomena and intentionality
24 the necessity for phenomenology
24a The main issue of distance among technological know-how and life
24b The critique of the confident sciences
24c The constitution of the realm and 'objects' of science
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Phenomenology, technology and phenomenological geography
25 Descriptive phenomenology and science
25a Sciences of truth and sciences of essence
25b Descriptive phenomenology
26 Phenomenology, technological know-how and lifeworld
26a The lifeworld ontology
26b The sciences and the lifeworld
26c The technological know-how of the lifeworld
26d Lifeworld and transcendental phenomenology
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27 Phenomenology and a basic ontology of science
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28a How does theoretical discovery arise?
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35 Phenomenology and the technological know-how of geography
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39 The existential analytic and the human sciences
40 The existential analytic and the 'natural notion of the world' (or lifeworld)
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49 position and house: implications for a neighborhood ontology of spatiality for a geographical human technology
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Additional info for Space of Time: A Sensualist Interpretation of Time in Augustine, Confessions X to XII
Recentiores Platonici) on divinity and time: Aug. Cons. 35. 19 Proc. Tim. 26–27 (exc. Sambursky and Pines 1987, 50–53). 20 Pace O’Donnell’s (1992, III:279) numerological template for Conf. hence tempus [in Conf. XI] is the quality of human experience that corresponds to (reflects? ” 21 Pace Milbank’s (2008, 198 n. ” Milbank’s sibylline synthesis has no grounding in Conf. X–XII or, to my awareness, in any Augustinian text. 22 Thus O’Daly 1987, 152: “Perhaps uniquely among ancient Platonists, Augustine does not attempt to understand time with reference to its supposed paradeigma or model, eternity.
Hrdlicka (1931, 81–82) and most commentators take distentio in Conf. ” I do not object to a scriptural inflection of the sense of the term distentio in Conf. ’ Yet I insist that its duplex sense in Conf. expectatione prolongatur memoria)—and again, in Conf. 41 (expectatione vocum futurarum et memoria praeteritarum variatur affectus sensusque distenditur)—is its more certain and more provocative sense. ’ This is a condition which only death, and no moralistic injunction, can liberate him from. 39).
Augustine demonstrates this in Confessions X, by articulating a decision (and a distinction) that is typically overlooked,101 but whose significance cannot be overstated. 103 To the question of whether “the life of bliss” (beata vita)104 is a generic Ur-memory— all humans having tasted it, obscurely, “in that man who first sinned [sc. ” 102 Cf. for instance, Aug. Conf. originalis peccati vinculum quo omnes in Adam morimur. 103 Whereas Adam figures prominently in Augustine’s allegorical interpretation of the Hexaemeron, at Conf.
Space of Time: A Sensualist Interpretation of Time in Augustine, Confessions X to XII by David van Dusen