Search Results

You are looking at 1 - 10 of 72 items for

  • Author or Editor: David Wood x
  • Search level: All x
Clear All
Author:

Abstract

John Malalas (Chron. 13.17) does not preserve the dedicatory inscription from the Great Church of Antioch dedicated in 341, despite his claim to this effect, and there is no need to emend his transmitted text in order to force it to fit this interpretation. Instead, it was the praepositus sacri cubiculi Gorgonius who had these verses inscribed, probably on some gift which he made to the martyrium of bishop Babylas, or the church that was transformed into such subsequently, sometime during Gallus Caesar's brief reign 351-54. Malalas has misunderstood his literary source for this inscription.

In: Vigiliae Christianae
In: Vigiliae Christianae
Author:

Abstract

J. T. Fraser articulates five different organizational levels of time: proto-temporality (disconnected fragments of time); eotemporality (physics, the fourth dimension); biotemporality (self-organization, life, direction); and nootemporality (human mind, including language). He later added a sixth – sociotemporality. What impact would impending catastrophic climate change have on this schematization? We argue first that, while change is central to time, change in the very shape of change marks a new threshold in Fraser’s sense. We work through what it means to be a passive spectator to radical transformation, how our human experience of time is intrinsically tied up with language, representation, and money (can we afford to prevent the end of the world?), and the impact of a shrinking future horizon on our identity, on the Enlightenment project, and on any hope of progress. Finally, inhabiting time historically is subject to many strange loops, including the breakdown of the inductive assurances that the past traditionally supplied. Extending Fraser’s scheme and (following Keller’s adumbration of a kairological time), we endorse the possibility and indeed necessity of a new threshold, a new temporal dispensation.

In: Time in Variance
Author:

Abstract

J. T. Fraser articulates five different organizational levels of time: proto-temporality (disconnected fragments of time); eotemporality (physics, the fourth dimension); biotemporality (self-organization, life, direction); and nootemporality (human mind, including language). He later added a sixth – sociotemporality. What impact would impending catastrophic climate change have on this schematization? We argue first that, while change is central to time, change in the very shape of change marks a new threshold in Fraser’s sense. We work through what it means to be a passive spectator to radical transformation, how our human experience of time is intrinsically tied up with language, representation, and money (can we afford to prevent the end of the world?), and the impact of a shrinking future horizon on our identity, on the Enlightenment project, and on any hope of progress. Finally, inhabiting time historically is subject to many strange loops, including the breakdown of the inductive assurances that the past traditionally supplied. Extending Fraser’s scheme and (following Keller’s adumbration of a kairological time), we endorse the possibility and indeed necessity of a new threshold, a new temporal dispensation.

In: Time in Variance
Author:

Abstract

What is eco-phenomenology? This paper argues that eco-phenomenology, in which are folded both an ecological phenomenology and a phenomenological ecology, offers us a way of developing a middle ground between phenomenology and naturalism, between intentionality and causality. Our grasp of Nature is significantly altered by thinking through four strands of time's plexity - the invisibility of time, the celebration of finitude, the coordination of rhythms, and the interruption and breakdown of temporal horizons. It is also transformed by a meditation on the role of boundaries in constituting the varieties of thinghood. Eco-phenomenology takes up in a tentative and exploratory way the traditional phenomenological claim to be able to legislate for the sciences, or at least to think across the boundaries that seem to divide them. In this way, it opens up and develops an access to Nature and the natural, one which is independent both of the conceptuality of the natural sciences and of traditional metaphysics.

Full Access
In: Research in Phenomenology