unforgettable teacher but a little book that appeared in 1944, What Is Life? , by the Austrian-born father of wave mechanics, Erwin Schrödinger. ∵ Thus begins the second chapter of DNA. The Secret of Life (2003), in which James Watson (b. 1928) narrates the events that led him—along with Francis Crick (1916
fostering alternative ideologies which emphasise that “we are inherently worldly beings, deeply rooted in the process of evolution, […] participants in the process of life, sharing a great many traits with other living beings” (76). As Billie proclaims in The Stone Gods , “Human beings aren’t just in a
“a celebration of change” (162) corresponding to the butterfly’s life cycle, the piece emerges as a Requiem for both the living and the dead, for those who remember and for those who are remembered. The voice of the orphan is channelled through numerous voices in Fabre’s work, while the body of the
. Eotemporality —the umwelt of solid matter, with determinate local sequences that are, however, invertible; connection of events is governed by deterministic laws, but can be reversed—for example the rise and fall of water in a geyser. Biotemporality —the umwelt of living matter, with local directionality
about whether change was sudden or gradual and operated according to known laws motivated many of the original photographs that the RSP revisited. At stake was the question of humanity’s temporal trajectory and divine agency. In the eighteenth century, the discovery of extinct fossilized life forms
longer be integrated into its “his- tory.” I will call this “dead time,” a sort of time-zone suspended between aliving present and the ‘actual’ past. Dead time is also nestled between life and death as it partakes of alife-in-death and death-in-life. Unlike images of death, it does not betoken any sort
future. This is not at all a question of physical time, but rather of the time of life itself ( temps du vivant) , “living-time” is the expression I propose to name it, which in mind precedes the differentiation between physical or objective time and time consciously experienced. It seems to me that
presence of Jane Fraser, his life companion and a vital force in the ISST’s history.
My purpose in this presentation is to provide an introductory, general overview of emergence in certain areas of science and theology, with brief critical remarks on the notions of time expressed in these discourses
by the elaborate rituals of social interaction (Goffman 1967 ).
To be self-conscious is to be aware of one’s own continuity or endurance. It is but a short step, however, from self-consciousness to an awareness that the thread of one’s own life is finite. This unsettling realization brings about a