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This book is one of the most important recent books on Hegel, a philosopher who has had a crucial impact on the shape of continental philosophy. Published here in English for the first time, it includes a substantial preface by Jacques Derrida in which he explores the themes and conclusions of Malabou's book. The Future of Hegel: Plasticity, Temporality and Dialectic restores Hegel's rich and complex concepts of time and temporality to contemporary philosophy. It examines his concept of time, relating it to perennial topics in philosophy such as substance, accident and the identity of the subject. Catherine Malabou's also contrasts her account of Hegelian temporality with the interpretation given by Heidegger in Being and Time , arguing that it is the concept of 'plasticity' that best describes Hegel's theory of temporality. The future is understood not simply as a moment in time, but as something malleable and constantly open to change through our interpretation. The book also develops Hegel's preoccupation with the history of Greek thought and Christianity and explores the role of theology in his thought. Essential reading for those interested in Hegel and contemporary continental philosophy, The Future of Hegel is also fascinating to those interested in the ideas of Heidegger and Derrida. Catherine Malabou is Professor of Philosophy at the University of Paris X, Nanterre.

This volume is the first systematic scholarly study that analyses the complex relationship between history and religion. It considers religious groups as both producers of historical narratives and topics of historiography. From different disciplinary perspectives, the authors explore how religions are historicised. In so doing, they address the biases and elisions of current analytical and descriptive frames in the history of religion.

As a methodological basis for spatio-temporal modeling of the studied sedimentary series, the relational-genetic space-time concept of Steno–Vernadsky and V.I. Vernadsky’s paradigm of biological time. The biochronological approach to the development of a zonal scale as an independent methodological direction is defined. Based on a revision of the phylogenetic system of the family Oxytomidae, a spatiotemporal framework of the zonal scale was constructed. The direction of the time scale is determined by the sequence of index species interconnected by a single chronocline of changes in the states of the characters of the ligament block. The direction of evolution in the phylogenetic lineage Meleagrinella–Arctotis , combined with periods of stable state of some characters, has its own (relational) time, therefore the scale is considered as biochronological and is a tool for dating sediments. According to paleontological and stratigraphic criteria, the elementary divisions of the scale—Oxyto-zones are phylozones, deposits containing the species representing segments of the phylogenetic lineage of the genera Meleagrinella and Arctotis . The updated Toarcian and Lower Aalenian zonal scales consist of six oxyto-zones. In the boundary deposits of the Upper Pliensbachian, Beds with Meleagrinella deleta are recognized. In the Upper Aalenian–Lower Bajocian boundary deposits, Beds with Arctotis sublaevis are recognized. In the Upper Toarcian–Lower Aalenian, an auxiliary biostraton is recognized—parallel Beds with Oxytoma jacksoni. The correlation potential of the scale was assessed based on tracing oxyto-zones in sections of Eastern Siberia, Northeast Russia, Germany, France, Western and Arctic Canada. In the terminal part of the Pliensbachian, the Beds with Meleagrinella deleta are recognized in the Siberian, Far Eastern and Western European paleobiogeographic provinces within the Arctic and Boreal-Atlantic regions. In the Lower Toarcian, the Meleagrinella golberti and Meleagrinella substriata oxyto-zones of were identified in the Arctic, Boreal-Atlantic and Boreal-Pacific paleobiogeographic regions. In the upper part of the Toarcian and in the Aalenian–Lower Bajocian, the Meleagrinella prima, Arctotis marchaensis, Arctotis similis oxyto-zones and Beds with Arctotis sublaevis were recognized in the Siberian and Far Eastern provinces within the Arctic paleobiogeographic region, parallel Beds with Oxytoma jacksoni were traced in the Arctic and Boreal-Pacific paleobiogeographic areas. Tracing oxyto-zones and Beds with oxytomids allows the intra- and interregional correlation at the zonal and substage levels.

The symbolisms of E-Group assemblages in southern Mesoamerica transformed during the Preclassic period. Architectural complexes and greenstone axe caches on the southern Gulf Coast and in Chiapas during the Early Preclassic and the early part of the Middle Preclassic emphasized references to terrestrial symbols. With the development of maize agriculture during the Middle Preclassic, E-Group assemblages in the Maya area and related ritual deposits came to be tied more closely to the movements of the sun and the symbolism of cardinal directions. These data indicate that social practices shaped the construction of symbolic and temporal concepts associated with the architectural complexes. Public rituals and communal construction projects probably offered opportunities to share the same temporality among diverse members of the community, who followed different rhythms of life in other contexts.

From the moment it began to engage with time in a considered way, human geography has employed a variety of analytical and conceptual approaches to it. Recent work especially has greatly extended the range of these different approaches by stressing the innate variability of time, leading some to talk of 'multiple temporalities' and to pronounce time as 'uneven' even within the same society. Fractured by such differences over how time may be used and interpreted, the possibility of an overarching concept of time in human geography has long gone. However, this does not prevent us from asking whether it is still possible to produce a coherent review of the differences involved. This paper offers such a review, arguing that setting these differences down within a structured framework can provide a clearer sense of how diverse the debate among human geographers has become and the trends of thought that have underpinned this growing diversity. Among the trends identified, it places particular stress on the shift from objectified interpretations to those dealing with relational forms of lived and experiential time and on how the separation of early discussions of space from those on time, their dimensional stand-off from each other, has slowly given way to a view in which space and time are treated as sticky concepts that are difficult to separate from each other.

The spread of a unitary time grid over the whole world is a remarkable aspect of globalisation. Time is not a natural given; as suggested by Norbert Elias, it is a means, devised by humans, for comparing processes of various speed and duration. As such, it is function of \"timing\" – an activity which is inherently place-bound. Four phases can be distinguished in the development leading up to universal global timing. In Phase 1 there are no instruments for dividing the day into clearcut intervals such as hours. Phase 2 brings various instruments such as sundials and waterclocks with which the day is divided into 24 hours of unequal length. In Phase 3 the mechanical clock makes standardisation of the hour possible. In Phase 4 the world is divided into 24 time zones, with a synchronised schedule of hours, minutes and seconds spread globally as an invisible net.

Humans are complex systems, ‘macro-entities’, whose existence, behaviour and consciousness stem out of the configurations of physical entities on the micro-level of the physical world. But an explanation of what humans do and think cannot be found through ‘tracking us back’, so to speak, to micro-particles. So, in explaining human behaviour, including linguistic behaviour on which this paper focuses, emergentism opens up a powerful opportunity to explain what it is exactly that emerged on that level, bearing in mind the end product in the form of the intra- and inter-cultural diversity. Currently there is a gap in emergentism research. On one hand, there are discussions in philosophy of the emergent human reality; on the other, there are discussions of social, cultural, or individual variation of these emergent aspects of humanity in the fields of anthropology, sociology, linguistics or psychology. What I do in this paper is look for a way to ‘trace’ some such diversified emergents from what is universal about their ‘coming to being’, all the way through to their diversification. My chosen emergent is human time, my domain of inquiry is natural-language discourse, and the drive behind this project is to understand the link between ‘real’ time of spacetime on the micro-level from which we emerged and the human time devised by us, paying close attention to the overwhelming diversity in which temporal reference is expressed in human languages. The main question is, where does this diversity fit in? Does understanding of this diversity, as well as of what lurks under the surface of this diversity, aid the emergentism story? My contribution to this volume on ‘the nature of structure and the structure of nature’ thus takes the following take on the title. The structure of human communication is at the same time uniform, universal, and relative to culture, in that it is emergent as a human characteristic, and as such compatible with the micro-level correlates in some essential ways, but also free to fly in different directions that are specific to societies and cultures. I explore here the grey area between the micro-level and the linguistic reflections of time—the middle ground that is emergent itself but that tends to be by-passed by those who approach the question of human flowing time from either end: metaphysics and the philosophy of time on the one hand, and contrastive linguistics, anthropological linguistics and language documentation on the other. I illustrate the debate with examples from tensed and tenseless languages from different language families, entertaining the possibility of a conceptual universal pertaining to time as degrees of epistemic modality. Needless to say, putting the question in this way also sets out my (not unassailable) methodology.

In this essay, Daniel Patterson explores the representation of time in early modern diaries. In particular, he examines the presence and significance of clock time in a previously unknown seventeenth-century diary—that of an unassuming schoolmaster and customs official named George Lloyd (1642–1718). This source is examined alongside well-known diaries by Ralph Josselin, Samuel Pepys, and Constantijn Huygens. Taking the view that all diaries are innately temporal texts, the essay demonstrates that different temporal regimes can be discerned in each of these examples, from the mysterious, providential conception of time presented by Josselin to the quasi-realist narrative mimesis of Pepys. Lloyd, ultimately, was the first diarist to incorporate the new reality of accurate, widely available mechanical time as a fundamental feature of quotidian existence and self-narrative.

In this series of intricately related texts, internationally known poet, critic, and performance artist David Antin explores the experience of time—how it's felt, remembered, and recounted. These free-form talk pieces—sometimes called talk poems or simply talks—began as improvisations at museums, universities, and poetry centers where Antin was invited to come and think out loud. Serious and playful, they move rapidly from keen analysis to powerful storytelling to passages of pure comedy, as they range kaleidoscopically across Antin's experiences: in the New York City of his childhood and youth, the Eastern Europe of family and friends, and the New York and Southern California of his art and literary career. The author's analysis and abrasive comedy have been described as a mix of Lenny Bruce and Ludwig Wittgenstein, his commitment to verbal invention and narrative as a fusion of Mark Twain and Gertrude Stein. Taken together, these pieces provide a rich oral history of and critical context for the evolution of the California art scene from the 1960s onward.