Chronological time is measured and then laid out, in a line, an order in a fashion that is always with intention. It is a measure that claims objectivity. Its images would argue against such objectivity.
The first timelines were crude compared to the History of The World that one remembers in textbooks. The timelines were marked with dates, rows of kings, orders of family. They were to establish the genealogical ranking of an order of history which is also an order of power. A deeper examination of the timeline's history brings up a variety of issues of power and its relationship to the imaging of time itself. The conquering of the West produced new variations in timelines, using timelines to teach, standardize, and align a series of events into one narrative that pushed an agenda. Chronos in Plato's Timaeus (number = eternity in unity). Time is that which we imagine being ever marching forward. Time is linear, and you have only so much; it is quantity, and Cronus eats his children. He eats time. The future being forever crumbled in the mouth of Chronos, The Father of Time. In the 'Transcendental Aesthetic', Kant claims that temporal relations of succession and simultaneity order empirical representations of objects. This opposes the Aristotelian notion of space later confirmed by Galileo's vision of space as ordered by time, time as Chronos the constraining and ultimate organizer of all, time became a system, an order upon which all our notions of writing, living, working. Let us contrast, before comparing the definition of time in Aristotle's Book IV Chapter 12, Physics: "Not only do we measure the movement by the time, but also the time by the movement, because they define each other. The time marks the movement, since it is its number, and the movement the time. We describe the time as much or little, measuring it by the movement, just as we know the number by what is numbered, e.g. the number of the horses by one horse as the unit. For we know how many horses there are by the use of the number; and again by using the one horse as a unit, we know the number of the horses itself. So it is with the time and the movement; for we measure the movement by the time and vice versa. It is natural that this should happen; for the movement goes with the distance and the time with the movement, because they are quanta and continuous and divisible. The movement has these attributes because the distance is of this nature, and the time has them because of the movement. And we measure both the distance by the movement and the movement by the distance; for we say that the road is long, if the journey is long, and that this is long, if the road is long—the time, too, if the movement, and the movement, if the time. Time is a measure of motion and of being moved, and it measures the motion by determining a motion which will measure exactly the whole motion, as the cubit does the length by determining an amount which will measure out the whole. Further 'to be in time' means for movement, that both it and its essence are measured by time (for simultaneously it measures both the movement and its essence, and this is what being in time means for it, that its essence should be measured). " — Aristotle's Book IV Chapter 12, Physics 4 I find waves when I read Timeaus and I lose my bearings with Aristotle. But one must be diligent to pay attention to the different maps at work, Aristotle achieves the goal of creating a system, an order by which is the view on time as a force of motion. Time is essentially linked to movement, and measurement. Plato's notion, before Aristotle as written in the dialogue with Timaeus appears to reach to the stars, the cosmos. It also provides a unique designation of a third space within his cosmology, and possibilities of escape. Plato writes of the beginning of time "[The Demiurge] brought into being the Sun, the Moon, and five other stars, for the begetting of time. These are called "wanderers" [planêta], and they stand guard over the numbers of time. … And so people are all but ignorant of the fact that time really is the wanderings of these bodies." Plato. Although one can look forward to the use of Platonic theory and order the "kosmos" strictly by the perfection and order of lineage of the West, one may try to dig up a big of dirt in the text here to further examine time as the "the moving image of eternity" (Timaeus, 37d). It is precisely a moving image that describes the space of eternity itself. hence, and this is what being in time means for it, that its essence should be measured). Time does not exist because of the movement of the planets, but truly is the movement of the planets. What perspective does this ask us to look to? Cosmic time clocks, each on their own, simultaneously following their own orbit? Their own perspective on time? It is within time - that we learn more about the forms as well. "Aristotles idea that woman is merely matter, and 'the principle fo meovemtn which is male in all living beings better and ore divine' is an idea that expresses a will to power that goes beyond all of what is know." Well that doesn't sit well, neither does the Plato's woman as a secondary incarnation! But why is she the wet nurse of life itself? Consider Zeno's paradox - the tortoise versus Achilles in a race. Who shall win? Well one cannot win, each is moving within their own speed, so what is the measure of their success? Is it time? Is it time as seen by Achilles or the tortoise? Bergson introduced a subtle nuanced notion of memory and time throughout his work. His work, while largely popular (particularly by women- part of his exclusion and critique by contemporaries) - possible/ real for Bergson is rejected in favor of virtual/actual. Deleuze takes this up to say that the movement in becoming is a process of actual action instead of realization. This subtle difference is essential in understanding the push forward in thought here. It is not about making real via fiat- it is about process and the multiple movements of becoming that provide us a clue into the possibilities of temporality and the possibility of a subject in time. This all takes place within the duration of time. Time endures, and it is through this duration which is only possible in terms of a moving process which Deleuze elaborately imagines in his cinematic works that we see how an image of time might crystallize. "For it is by no means the case that all conscious states blend with one another as raindrops on a lake (p. 166 Bergson Matter and Memory) There is a point in our consciousness that is aware of the self Bergson articulates. This provides a counterpoint to our movements and actions in life. He speaks of the artist and their relationship to their work, an act that throws itself to the future. So matter is formed under the feet of time. The self or matter actually meets perception in the moment, through the body one understands temporarily. Memory is an image created that one can look back to, but it is not thethe experience itself. Bachelard writes that what happens is one thinks of ourselves as one thinking. We being to see the ways in which our images of ourselves become a formal structure that imagines oneself in time. Our becoming then becomes part of our mind, our image. An understanding of the possibilities of time, for a creative opening, or an agential realist perspective that we are drawing from in the work of Karen Barad that includes an ethical realization of agency demands that one takes the possibility of the chance seriously. The overlay of passing onto the future is part of the human experience, this happens when our bodies meet perception in movement. We fall to the ground, We run to the plane, we birth the child. The ground is laid beneath the feet, time marches forward with a resonating sound of the past. There Is not a melting of one's understanding of past into present, but there are breaks within awareness always present for Bergson in a n internal thread of awareness, that is thought of as an internal dialogue of hesitation. To take any movement is to consider not taking it. To move forward in time e-spaces the thought of point in time. Time has been measured as an image in chronologies. The timeline creates a visual system of order, to make sense of a historical collective past. But the timeline speaks little to an individual's perception of time. The wide variety in representations of time through the history of timelines gives us a larger overview of the multiple ways one can make sense of the past. But what if the future, such a multiplicity of restructuring temporal divides into the future - the spaces one divides to make a prediction of the future, to attempt calculation into the future require a use of some type of temporal divide. An apparatus, a tempo ro a rhythm, of which will be going back to some other imagining of the past as such. Should we divide by minute, year, lunar phases or solar arcs. Perhaps by 42. A significance is then made towards an unknowable future by means of ordering the past. Heidegger articulates ecstatic horizontal schema', the original drama of time. Standard temporalization of time is connected with the idea that time moves by itself, we say time is passing, we don't know why but we imagine it does. Need a primitive action for time to move this action is temporalization. Original action brings time into movement supported by the subject. Contemporary version is formalized by Heidegger, true and original time is time as produced by the gesture of throwing themselves at time Dasein. Mathematical time is derived with respect to original temporalization. But the emergent notions of the present require another notion of time emergent properties. A topographical layering allows for the qualitative notions of order which allow us to make music in the moment of now. Or to pass through the void of the unknown and choose a third door. For the gambler, life is a series of making chances subordinate to the power of one's agency, or perhaps to time itself…" the dice is worn"... For the artist, chance is the emergent space of a type of creative hope or haunting. This nature of the hazard of engaging in a project with a n unknown future, a slot is the hope of the lover, at first chance of meeting - to open to the embrace of the other. Spacetime in mathematics is considered a relational essence between points and objects, if you divide it endlessly, it falls apart. Remember Zeno's paradox. One cannot divide time without it falling apart - so can one separate space from time. Hegel : Time as form: 1-phases of becoming 2-apply mathematical concepts to phenomena change or duration. 3-be under rule of number 4- conclusion time is not medium of succession, medium of co-existence ensures commensurability of durations or motions. Time is the envelope of becoming(s). Non-operational definition - dimension of experience organizing theme of thought. (During 2019). Collapse of time onto motion. Aristotle time is thought of as unfolding or becoming in a way parallels motion. Strong concern for co-existence duration and less so for the accounting of time. Bergson’s writings on time are key to Deleuze and Ponty as argued by Olinksewy 2021 book, Deleuze Bergson and Moerleau-Ponty. She points out that for Ponty, to look at temporarily as the junction of objects and consciousness, so temporality is not chronological ordering of nows as psychologists would say, or a series of neurological events as physiology would ay - for Ponty, "temporal horizons of objects come to our attention through an idea or concept intuited by a unifying subject, but first, through the presubjective hold our body has upon the world." (Olinksewy p. 95) Ponty points us to the spatial perceptions of our temporality. Through visiting a foreign city, one can feel this, we search for some familiarity, "a body is in space only to the degree that is an expression of the network of temporal relations to the subject." (P. 97 Olinksewy). Collapsed time for Ponty is when lose any sense of time and lose the ability to act at all. Timeaus Plato - Khora, khora is the space of becoming. Time is a form, as Einstein is right, there is no philosophical time, but the task of a philosopher is to speak of the forms of time. How could this be achieved? We peer down our historical viewpoint, our immediate experience, the stars and the shadows for images, Michell Serre wrote of time as a process of percolation versus flowing, accumulates energy then it makes an emergent flow. Heating up of time. In Indian astrology and cosmology, heat gives order and truth and the foundations of a harmonious life. (Campion p. 131). Relativity physics is that when you think of it, the invariant concept of time is a local concept of time, measuring time along world lines in space-time but no common time for the ongoing becoming of the universe (During 2019). Time as a form is constantly emergent (khora). Bergson took the theory of Einstein struggling with time as reduced to local time, the issue of coexistence, is left out of the theory. There can be no universal present and co-existence matter perspective. Deleuze topological investigations to lines of flight through nomadic perspective -provides a kind of semiotic spatial topography of the event and the irreducibility and ultimate consistent divergence of processes. Birth is a process in which time is suspended and thus only through haunting the writing with traces of experience and lines of flight towards a possible vertex point which itself is an opening and unfolding into itself so we approach a method that can speak of time as such. Not a biological metaphor, but an experiential emergence of the place of becoming. It is through quickening of the energetic experience and text through analysis of image that we approach a vision of the ring of fire. Aion (eternal time) "But being an empty and folded form of time, the Aion subdivides ad infinitum that which haunts it without ever inhabiting it -the Event for all events. This is why the unity of events or effects among themselves is very different from the unity of corporeal causes among themselves." - Deleuze "Is there not in the Aion a labyrinth very different from that of Chronos-a labyrinth more terrible still, which commands another eternal return and another ethic (an ethic of Effects)? Let us think again of Borge's words: "I know of a Greek labyrinth which is a single straight line .... The next time I kill you ... I promise you the labyrinth made of the single straight line which is invisible and everlasting." - Deleuze "But being an empty and unfolded form of time, the Aion subdivides ad infinitum that which haunts it without ever inhabiting it -the Event for all events. This is why the unity of events or effects among themselves is very different from the unity of corporeal causes among themselves." - Deleuze "I pictured this chance not in mathematical form but as a key that could bring being into harmony with whatever surrounded it, since being is itself harmony, a harmony with what chance is in the first place. A light iso destroyed in the depths of the possibility of being. Being is destroyed and breath is suspended; it's reduced to a feeling of Silence, so that there's a harmony there which is completely improbable. Strokes of luck wager being, successively enrich (human) being with the potentiality to harmonize with luck, with the power of revealing or creating luck (since luck is the art of being, or beings is the art of welcoming and loving luck). There's no great distance from anguish to a feeling of bad luck to harmony. Anguish is necessary to harmony, bad luck to luck, a mother's insomnia to a child's laughter." - Bastille Leibniz writes against the possibility of chance, "I therefore admit indifference only in the one sense, implying the same as contingency, or non-necessity. But, as I have declared more than once, I do not admit an indifference of equipoise, and I do not think that one ever chooses when one is absolutely indifferent. Such a choice would be, as it were, mere chance, without determining reason, whether apparent or hidden. But such a chance, such an absolute and actual fortuity, is a chimera which never occurs in nature. All wise men are agreed that chance is only an apparent thing, like fortune: only ignorance of causes gives rise to it. But if there were such a vague indifference, or rather if we were to choose without having anything to prompt us to the choice, chance would then be something actual, resembling what, according to Epicurus, took place in that little deviation of the atoms, occurring without cause or reason. Epicurus had introduced it in order to evade necessity, and Cicero with good reason ridiculed it." - p. 314 1710 "43. Time is like a river made up of the events which happen, and a violent stream; for as soon as a thing has been seen, it is carried away, and another comes in its place, and this will be carried away too "(Marcus Aurelius On his thoughts) Kairos (ethic act of time, in the moment right choice, forecasting) The time of the moment introduced and expanded upon the time of choice, the agent within the chronological timeline. Kairos is the moment upon which one acts. It is perhaps the opposite of chronological time, it is perhaps the particular moment within a defined chronological timeline. It is also the localization of the universal against a backdrop of time: the subject's chance — reach — for freedom. Kairos more simply, or perhaps more complex — is unmeasured time. And it is bound to rhetorical and ethical practices. Kairos is also a term used for weather, which interestingly calls to mind forecasting and the possibilities of its uses. "Kairos is where the Arrow of Time point to the Mobius strip coniuncito of inner (vertical) and outer (horizontal)." (Stratfield p 89). Avital Ronnel reference to Goethe's haunted relation to weather forecasting. Kairos was the youngest son of Zeus or grandson of Kronos- God of the favorable moment. Kairos is split from Chronos in its relationship to ethics. It is not linear time as Stretifield writes, "Kairos opens a new dimension of awareness leading to permanent change. It separates from Chronos, which is sequential or chronological (linear) time ruling cause and effect, and enters the quantum leap of the acausal that is both spontaneous and qualitative. The time of the moment introduced and expanded upon the time of choice, the agent within the chronological timeline. Kairo is the moment upon which one acts. It is perhaps the opposite of chronological time, it is perhaps the particular moment within a defined chronological timeline. It is also perhaps the localization of the universal against a backdrop of time. The subject's chance for freedom. Kairos more simply, or perhaps more complex - is unmeasured time. And it is bound to rhetorical ethical practices. Kairos is also a term used for weather, which interestingly calls to mind forecasting and the possibilities of its uses.
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