timelets

There is no absolutely pure rational knowledge except the four principles to which I have attributed metalogical truth; the principles of identity, contradiction, excluded middle, and sufficient reason of knowledge. For even the rest of logic is not absolutely pure rational knowledge.
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§ 11. In this regard the direct opposite of rational knowledge is feeling, and therefore we must insert the explanation of feeling here. The concept which the word feeling denotes has merely a negative content, which is this, that something which is present in consciousness, is not a concept, is not abstract rational knowledge. Except this, whatever it may be, it comes under the concept of feeling. Thus the immeasurably wide sphere of the concept of feeling includes the most different kinds of objects, and no one can ever understand how they come together until he has recognised that they all agree in this negative respect, that they are not abstract concepts. For the most diverse and even antagonistic elements lie quietly side by side in this concept; for example, religious feeling, feeling of sensual pleasure, moral feeling, bodily feeling, as touch, pain, sense of colour, of sounds and their harmonies and discords, feeling of hate, of disgust, of self-satisfaction, of honour, of disgrace, of right, of wrong, sense of truth, æsthetic feeling, feeling of power, weakness, health, friendship, love, &c. &c. There is absolutely nothing in common among them except the negative quality that they are not abstract rational knowledge.

--- Arthur Schopenhauer, The World As Will And Idea.

Very slowly, from the sixteenth century onwards, a new theory of time began to emerge. Many of the arguments for it involve thought experiments: experiments we can work through in our minds. Philosophers asked, “What would happen to time if the stars stopped moving?”.

The first fully-fledged ‘absolute’ account of time emerged a bit later, in the 1640s work of Pierre Gassendi (trans. 1972, 384-8). He argued that time would continue to flow at the same rate, whether the stars stuttered or sped up. This means that time must be a necessary, real being, independent of other things in the universe.

In the 1650s, Cambridge philosopher Henry More independently developed another absolutism about time. More (repr. 1992, 487) also used thought experiments, arguing that if God annihilated the world, and then remade it, time would still pass. However, he puts a new twist on the nature of time.
More argues there was time before God created the material world, and there will still be time after it ends. This means time is eternal, unchanging - ‘never-fading’. This hints at the true nature of time: it is an ‘obscure sub-indication’ of God. More (1662, 164; VII: 2) claims that time is God’s eternal existence, his attribute of eternity.

--- Thomas, Emily (2021) 'Time Through Time: Its Evolution through Western Philosophy in Seven Ideas.', Think., 20 (58). pp. 23-38.

Key Points
- Varnashrama-dharma – duties performed according to the system of four varnas (social divisions) and four ashrams (stages in life).
- Focus is on responsibilities (which naturally fulfil the rights of others).
- Four varnas – brahmanas (priests, teachers, and intellectuals), kshatriyas (police, army, and administration), vaishyas (farmers, merchants, and business people), shudras (artisans and workers).
- Four ashrams – student life, household life, retirement, and renunciation.

The first structure provided by classificatory medicine is the flat surface of perpetual simultaneity. Table and picture.
2. It is a space in which analogies define essences. The pictures resemble things, but they also resemble one another. The distance that separates one disease from another can be measured only by the degree of their resemblance, without reference to the logicotemporal divergence of genealogy.

--- Michel Foucault, The Birth of the Clinic.