Protagoras says, “Man is the measure of all things.”
Modern self help days, “You manage what you measure.”
Ergo: Man is the manager of all things (that can be measured).
The history of time is the history of time management and time measurement— from the sundial to the lunar and solar calendars to the clock tower to Greenwich Mean Time to the alarm app on your phone.
Yet there was a time when our sense of time was not so measured.
The story of technological and scientific progress is a story of moving away from an intuitive and naturalistic relation to time to one of coordinated, social convention.
It used to be that the concept of a “day” was functional—without electricity night was a time to stop. Now our cities never sleep and so a day no longer ends at sundown. A day is 24 hours now.
For Heidegger, temporality as a basic condition and time as social convention need to be distinguished.
We can measure time only because we are mortals who dwell on earth with a sense of finitude. An awareness of mortality creates a primal sense of care; and that leads to the construction of ways to manage time.
A being who felt no sense of mortality would not need to measure time. The lilies of the field take their measure from the rhythm of the dew.
A sense of history is an outgrowth of the time management—as we move towards a scientific approach, we swap history for memory, just as we swap the digital clock for the stars.
We are not and were never timeless; but the way we measure time has caused us to overlook the aspect of ourselves that cannot be measured.
Protagoras’s constructivist sentiment has become a kind of orthodoxy today—to our detriment. It is the sentiment that Heidegger sought to roll back without being a naïf.
An Authentic existence finds a singular relation to time; the calendar gets a say, but not a first or final say.
We intuitively get this, and yet it is so non obvious that we’ll pay millions to be taught by Eckart Tolle about the power of Now — an idea that would have been obvious to our ancestors and is still available to children before we socialize them into the cult of days and years.
Measuring is good and useful, but it’s downstream of existence.
Ancient time measurements give us a hint of how to relate to time unmediated by standardized convention.
As physicists come to challenge the average conception of time as an arrow, they’ll wind up proving mathematically what we know phenomenological. The universe itself is a thrown projection.
The time is out of joint.
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All of these thinkers are grappling with the limits of reason; what does it mean to care about mystery, about unverifiable, non-empirical phenomena in a world governed by scientific method. 2
Some are religious, some are secular. Some are more on the side of Jerusalem, others more on the side of Athens. But all realize that "authority" is not what it used to be. 2
The time is nigh for a @threadapalooza on Carl Schmitt (1888-1985), Nazi apologist, romantic, and one of the most brilliant minds of the 20th century. Schmitt's critique of liberalism remains trenchant and influential on both the right and the left to this day.
Ironically, Schmitt believed the most fundamental political question is who is your friend and who is your enemy; and yet Schmitt himself has become a "friend" at the level of theory to many who do not share his politics. 2
All who follow Schmitt agree with him that liberalism is bad because it deliberately lowers the temperature in the room and attempts to outsource fundamental disagreements to processes to anonymous, administrative processes. 3
IMO, Fukuyama is one of the greatest living thinkers of our time. He understood that profit maximizing alone would never satisfy us and that identity politics is inevitable—long before it was cool to talk about “identity”
The End of History makes clear in non technical terminology why Hegel and not Locke is the only route to securing liberal democracy. Nobody said it was easy.
His agonistic view of politics as being about “recognition” is spot on, and is embraced on both right and left.
"Noah must leave the ark in much the same way that George Clooney’s character must stop flying in the film Up in the Air. The sea is pure optionality, a haven from the frustrations of actuality. But nothing happens at sea, and nothing endures in the air."
Noah from his ark, and George Clooney from his airplane, look down at us suckers, us “normies,” in our sclerotic smallness. But the sad joke is on them as they take themselves out of the human condition, thinking that they have made a life by becoming drop-outs.
In addressing the problem of the Holocaust, Hans Jonas imagines not a God who is responsible for it, but a God who is witness to it, a God who "goes into exile with God's people."
This said, I think one conflict between Judaism and Christianity has to do with the role each assigns to philosophy. The Torah is fundamentally narrative. Philosophy is fundamentally about abstract concepts.
The Talmud (Gittin 56b) teaches that the Emperor Titus died from a gnat that flew into his ear and grew into the size of a pigeon. Thread.
1/7
What's remarkable about the story is that it repeats the trope of the Trojan horse, but on the nano-level.
2/7
While you can read the story in physicalist terms with the gnat as a a kind of migraine or tumor, you can also read it in contemporary terms as a "psy-op" or "brain-worm." That is, Titus died from ideational/ ideological corruption.
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