No Comment, Quotation — March 21, 2009, 7:45 am

Augustine on the Illusion and Reality of Time

orloj

Quid est enim tempus? Quis hoc facile breuiterque explicauerit? Quis hoc ad uerbum de illo proferendum uel cogitatione comprehenderit? Quid autem familiarius et notius in loquendo commemoramus quam tempus? Et intellegimus utique cum id loquimur, intellegimus etiam cum alio loquente id audimus. Quid est ergo tempus? Si nemo ex me quærat, scio; si quærenti explicare uelim, nescio. Fidenter tamen dico scire me quod, si nihil præteriret, non esset præteritum tempus, et si nihil adueniret, non esset futurum tempus, et si nihil esset, non esset præsens tempus. Duo ergo illa tempora, præteritum et futurum, quomodo sunt, quando et præteritum iam non est et futurum nondum est? Præsens autem si semper esset præsens nec in præteritum transiret, non iam esset tempus, sed æternitas. Si ergo præsens, ut tempus sit, ideo fit, quia in præteritum transit, quomodo et hoc esse dicimus, cui causa, ut sit, illa est, quia non erit, ut scilicet non uere dicamus tempus esse, nisi quia tendit non esse?

For what is time? Who can easily and briefly explain it? Who even in thought can comprehend it, even to the pronouncing of a word concerning it? But what in speaking do we refer to more familiarly and knowingly than time? And certainly we understand when we speak of it; we understand also when we hear it spoken of by another. What, then, is time? If no one ask of me, I know; if I wish to explain to him who asks, I know not. Yet I say with confidence, that I know that if nothing passed away, there would not be past time; and if nothing were coming, there would not be future time; and if nothing were, there would not be present time. Those two times, therefore, past and future, how are they, when even the past now is not; and the future is not as yet? But should the present be always present, and should it not pass into time past, time truly it could not be, but eternity. If, then, time present — if it be time — only comes into existence because it passes into time past, how do we say that even this is, whose cause of being is that it shall not be — namely, so that we cannot truly say that time is, unless because it tends not to be?

Augustine of Hippo, Confessiones lib xi, cap xiv, sec 17 (ca. 400 CE)


For the contemporary world, time seems a simple enough concept—it is measured and applied; our lives proceed according to schedules in which our needs and responsibilities and those of the communities in which we live are marked. Life quickly takes on a natural rhythm. But in the course of human history civilizations have risen and flourished with radically different ideas of time. Often they saw it as a sort of paradox, divided in three parts between past, present and future—but these ideas can be frustratingly difficult to conceptualize. For the early church fathers there was the further complication of understanding time in the sense in which it was used in scripture, as in the construction of the world, or the utterance of the word. These usages seem theologically impossible to reconcile with the every-day world’s understanding of time—they required the evolution of a concept of eternity distinct from time, the creation of a theological architecture of time that was apart from (but surrounded) the worldly one. Augustine is an important thinker for this purpose. He struggles with the idea of time, making many seemingly contradictory statements, but his objective is plain enough: to create a bridge between the philosophical (especially Aristotelian, from the fourth book of Physics) conceptualization of time and that implied by sacred texts. Aristotle presents us time as a sort of vanishing point, the fleeting instant of the present which is in some sense real whereas what is past and what lies in the future are illusory. But Augustine is concerned about the two lives of creatures with souls—the one of the temporal world (literally, the world of time), and the other of a spiritual world for which death marks a bridge.

But this is not to say that Augustine is rejecting Aristotle and his essentially scientific and inductive approach to time. He is relegating it to one sphere. Looking at cultures around the world, there can be little doubt that the attitude towards time has had great consequences for the evolution of arts and sciences. Those cultures which take the theologically oriented view of permanence and essential immutability inevitably tend to downplay the importance of the measurement of time. For the scientifically oriented, it was essential to escape the paradox of time through the development of a system of measurement that allowed a steady reckoning forwards and backwards and even of the present.

As the age of faith faded and the age of reason took hold in Europe, first in the Renaissance and then in the Enlightenment, it is no coincidence that this found expression in the development of mechanical approaches to the measurement of time: the clock. The utility of the clock was first seen in fixing the hours of prayer and religious services. But over time its essential role for science was discerned. Mastering the concept of time, and measuring time, was essential to an understanding of the heavens and to guiding the movement of vessels on the seas. Time might stand still for the theologian, but the universe was and is a place of perpetual motion.

But Augustine’s perspective continues to have a firm hold on the world of philosophy; it reminds us that we live not for the past or the future, but always for the present moment. It is only by our conduct in the present that we each can be measured.

Listen to John Dowland’s song Time Stands Still from the Third Booke of Songs or Ayres (1603) in a performance by Emma Kirkby on this Hyperion recording.

Share
Single Page

More from Scott Horton:

Conversation August 5, 2016, 12:08 pm

Lincoln’s Party

Sidney Blumenthal on the origins of the Republican Party, the fallout from Clinton’s emails, and his new biography of Abraham Lincoln

Conversation March 30, 2016, 3:44 pm

Burn Pits

Joseph Hickman discusses his new book, The Burn Pits, which tells the story of thousands of U.S. soldiers who, after returning from Iraq and Afghanistan, have developed rare cancers and respiratory diseases.

Context, No Comment August 28, 2015, 12:16 pm

Beltway Secrecy

In five easy lessons

Get access to 169 years of
Harper’s for only $23.99

United States Canada

CATEGORIES

THE CURRENT ISSUE

June 2019

Downstream

= Subscribers only.
Sign in here.
Subscribe here.

Stonewall at Fifty

= Subscribers only.
Sign in here.
Subscribe here.

The Maid’s Story

= Subscribers only.
Sign in here.
Subscribe here.

Is Poverty Necessary?

= Subscribers only.
Sign in here.
Subscribe here.

view Table Content

FEATURED ON HARPERS.ORG

Article
Is Poverty Necessary?·

= Subscribers only.
Sign in here.
Subscribe here.

In 1989 I published a book about a plutonium-producing nuclear complex in En­gland, on the coast of the Irish Sea. The plant is called Sellafield now. In 1957, when it was the site of the most serious nuclear accident then known to have occurred, the plant was called Windscale. While working on the book, I learned from reports in the British press that in the course of normal functioning it released significant quantities of waste—plutonium and other transuranic elements—into the environment and the adjacent sea. There were reports of high cancer rates. The plant had always been wholly owned by the British government. I believe at some point the government bought it from itself. Privatization was very well thought of at the time, and no buyer could be found for this vast monument to dinosaur modernism.

Back then, I shared the American assumption that such things were dealt with responsibly, or at least rationally, at least in the West outside the United States. Windscale/Sellafield is by no means the anomaly I thought it was then. But the fact that a government entrusted with the well-being of a crowded island would visit this endless, silent disaster on its own people was striking to me, and I spent almost a decade trying to understand it. I learned immediately that the motives were economic. What of all this noxious efflux they did not spill they sold into a global market.

Article
Stonewall at Fifty·

= Subscribers only.
Sign in here.
Subscribe here.

Early in the morning on June 28, 1969, New York police raided the Stonewall Inn at 53 Christopher Street, the city’s most popular gay bar. The police had raided Stonewall frequently since its opening two years before, but the local precinct usually tipped off the management and arrived in the early evening. This time they came unannounced, during peak hours. They swept through the bar, checking I.D.s and arresting anyone wearing attire that was not “appropriate to one’s gender,” carrying out the law of the time. Eyewitness accounts differ on what turned the unruly scene explosive. Whatever the inciting event, patrons and a growing crowd on the street began throwing coins, bottles, and bricks at the police, who were forced to retreat into the bar and call in the riot squad.

Post
The Wrong Side of History·

= Subscribers only.
Sign in here.
Subscribe here.

Left to the tender mercies of the state, a group of veterans and their families continue to reside in a shut-down town

Article
Downstream·

= Subscribers only.
Sign in here.
Subscribe here.

The squat warehouse at Miami’s 5th Street Terminal was nearly obscured by merchandise: used car engines; tangles of coat hangers; bicycles bound together with cellophane; stacks of wheelbarrows; cases of Powerade and bottled water; a bag of sprouting onions atop a secondhand Whirlpool refrigerator; and, above all, mattresses—shrink-wrapped and bare, spotless and streaked with dust, heaped in every corner of the lot—twins, queens, kings. All this and more was bound for Port-de-Paix, a remote city in northwestern Haiti.

When I first arrived at the warehouse on a sunny morning last May, a dozen pickup trucks and U-Hauls were waiting outside, piled high with used furniture. Nearby, rows of vehicles awaiting export were crammed together along a dirt strip separating the street from the shipyard, where a stately blue cargo vessel was being loaded with goods.

Article
What it Means to Be Alive·

= Subscribers only.
Sign in here.
Subscribe here.

My father decided that he would end his life by throwing himself from the top of the parking garage at the Nashville airport, which he later told me had seemed like the best combination of convenience—that is, he could get there easily and unnoticed—and sufficiency—that is, he was pretty sure it was tall enough to do the job. I never asked him which other venues he considered and rejected before settling on this plan. He probably did not actually use the word “best.” It was Mother’s Day, 2013.

Cost of renting a giant panda from the Chinese government, per day:

$1,500

A recent earthquake in Chile was found to have shifted the city of Concepción ten feet to the west, shortened Earth’s days by 1.26 microseconds, and shifted the planet’s axis by nearly three inches.

Gene Simmons of the band Kiss addressed Department of Defense personnel in the Pentagon Briefing Room.

Subscribe to the Weekly Review newsletter. Don’t worry, we won’t sell your email address!

HARPER’S FINEST

Happiness Is a Worn Gun

By

“Nowadays, most states let just about anybody who wants a concealed-handgun permit have one; in seventeen states, you don’t even have to be a resident. Nobody knows exactly how many Americans carry guns, because not all states release their numbers, and even if they did, not all permit holders carry all the time. But it’s safe to assume that as many as 6 million Americans are walking around with firearms under their clothes.”

Subscribe Today