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In: Fusion of Cultures?
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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
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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
In: Vigiliae Christianae
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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