Metaphysics has often held that laws of nature, if legitimate, must be time-independent. Yet mounting evidence from the foundations of science suggests that this constraint may be obsolete. This book provides arguments against this atemporality conjecture, which it locates both in metaphysics and in the philosophy of science, drawing on developments in a range of fields, from the foundations of physics to the philosophy of finance. It then seeks to excavate an alternative philosophical lineage which reconciles time-dependent laws with determinism, converging in the thought of Immanuel Kant.

Eldred offers a remedy to the consequences of ancient Greek misconceptions of time that are also entrenched in today’s mathematized physics. Here time is spatialized as the one-dimensionally linear ‘arrow of time’ for the sake of predicting and controlling movement. But such spatialized time distorts the phenomenon of time itself. An alternative, hermeneutic-phenomenological path begins with a pre-spatial concept of time that is genuinely three-dimensional. This paves the way for recasting who we are as humans in belonging, first of all, to the free openness of 3D-temporality. This belonging enables temporally 3D-vision of the psyche that empowers us to see movement at all and reconcile its inherent contradictoriness. We are then also able to conceive ourselves no longer merely as internally cogitating, self-conscious subjects, but as engaged existentially in temporally 3D-interplay, mutually estimating and esteeming who we are. This unpredictable interplay is constrained, however, by being played out in the sociating medium of thingified value, the accumulative movement of thingified value having gained the upper hand in dictating our life-movements as well as our interplay with the earth.

A systematic reconstruction of Heidegger's account of time and temporality in Being and Time.

Terrorism and Temporality in the Works of Thomas Pynchon and Don DeLillo starts from a simple premise: that the events of the 11th of September 2001 must have had a major effect on two New York residents, and two of the seminal authors of American letters, Pynchon and DeLillo. By examining implicit and explicit allusion to these events in their work, it becomes apparent that both consider 9/11 a crucial event, and that it has profoundly impacted their work. From this important point, the volume focuses on the major change identifiable in both authors' work; a change in the perception, and conception, of time. This is not, however, a simple change after 2001. It allows, at the same time, a re-examination of both authors work, and the acknowledgment of time as a crucial concept to both authors throughout their careers. Engaging with several theories of time, and their reiteration and examination in both authors' work, this volume contributes both to the understanding of literary time, and to the work of Pynchon and DeLillo.

Translation of Das Prinzip vom zureichenden Grunde (1929) as The Principle of Sufficient Ground and Das Gesetz der Ursache (1933) as The Law of Cause. Geyser's work is typical of early twentieth-century German Neo-Scholasticism, as we discern in this excerpt from his 1929 Introduction: "What I find lacking in myself is that I have not been the framer of a great system of philosophy born from the Catholic idea. Despite all my skirmishes with modern philosophy, I have remained fundamentally hooked on Neo-Thomism and I appear sometimes more intent on Neo-Thomistic apologetics than on the construction of a system derived from factual problems themselves. In that respect, it is well-established that I take up so much space in my books with polemics against the views of others that I thereby concede the preeminence of these others. Only systems can overcome systems." As a non-systematic Catholic Aristotelian philosopher, Geyser welcomed dialogue with not only his contemporary fellow Neo-Scholastics, such as Pedro Descoqs, Theodor Droege, Lorenz Fuetscher, Reginald Garrigou-Lagrange, Joseph Gredt, Adolf Heuser, Bernhard Jansen, Caspar Nink, Franz Sawicki, Artur Schneider, Franz Maria Sladeczek, and Heinrich Straubinger, who are present here in abundance, but also noteworthy precedessors such as Aquinas, Kant, Hume, and Wolff. In his 1933 Foreword he offers this self-assessment: "I am prepared for criticism. Criticism is a useful thing if it is careful to pursue knowledge impartially. Criticism must be rejected if it presumes to have said something great or if it reproaches a philosopher for a philosophy which just takes part in the fate of all true life, namely, existing within relentless movement and development. Certain and fully known truth is, in philosophical questions of every sort, a star shining very far away."

Temporality has been a central issue in phenomenology since its inception. Husserl's groundbreaking investigations of the consciousness of internal time early in the century inaugurated a phenomenological tradition enriched by such figures as Martin Heidegger, Jean-Paul Sartre, Maurice Merleau-Ponty, and Eugen Fink. The authors of the essays collected in this volume continue that tradition, challenging, expanding, and deepening it. Many of the essays explore topics involving the deepest levels of temporal constitution, including the relationship of temporality to the self and to the world; the ways in which temporalizing consciousness and what it temporalizes present themselves; and the roles and nature of present, past, and future. Other essays develop original positions concerning history, tradition, narrative, the time of generations, the coherence of one's life, and the place of time in the visual arts. In every instance, the authors show how invaluable phenomenology is for the investigation of time's many faces.

Reading Sartre is an indispensable resource for students of phenomenology, existentialism, ethics and aesthetics, and anyone interested in the relationship between phenomenology and analytic philosophy. Specially commissioned chapters examine Sartre’s achievements, and consider his importance to contemporary philosophy.

What does it mean to be human in a world filled with tragedy? With creativity and insight Edward Farley, one of today's most respected theologians, here addresses this universal and haunting question of evil. Farley anchors his discussion firmly in interhuman (I-thou) dynamics as a key to unfolding the personal and social spheres of human existence. "It is," says Farley, "the corruption of elemental passions and the resulting contagion of the personal and social spheres that provide a total view of human evil and its redemptive possibilities."

No one theory of time is pursued in the essays of this volume, but a major theme that threads them together is Wolfson’s signature idea of the timeswerve as a linear circularity or a circular linearity, expressions that are meant to avoid the conventional split between the two temporal modalities of the line and the circle.