In Spike Magazine, and article on the Sokal Hoax describes the problems with the finitude hypothesis and time.

Husserl’s phenomenology, in part, spawned Heidegger’s; at roughly the same time, Sartre was developing his existentialism within which were certain built-in absolutes, one of which was – more or less in concert with Heidegger – the notion of finitude and our own mortality. From this, of course, we are freed from dictates from God and can choose our own actions and construct our own lives, since we alone are responsible for our lives. If death is an absolute, so is the “infinite interiority of consciousness”, again as Sartre put it in Being and Nothingness.

To both Sartre and Heidegger existential choice is not absolutely equivalent with relativism. Humanity is bound to try to avoid “bad faith” and “inauthenticity” (these assertions more or less resemble Kant's categorical imperative). More to the point, here, epistemologically, and to reiterate, is that just as truth is an acceptable or desired absolute in existentialism, in hard science external reality is a matter of faith and must be held in mind by the scientist. Both are governed by their own rules, but this governance in hard science is a matter determined more by disciplinary and historical factors than a fully logical or unavoidable one. Sartre and Heidegger relied on – claimed human consciousness knows or should know – certain existential verities or absolutes, such as that we die. Alan Sokal and Steven Weinberg must assume the existence of a or the “single external reality”, for, otherwise, none of their work has any meaning. Only in the sense that Sartre and Heidegger did not know that some part of us does not survive physical death, or that metempsychosis does not occur, are their philosophies based on conjecture and faith. Just as a or the “single external reality” is a matter of faith, so is individual finitude. Nevertheless, even if finitude or human mortality is an unproven assumption since we do not know what happens after we die, one-directional time continues to be considered an absolute both by continental philosophy and by physics. This is why time remains a complete mystery to both scientists and philosophers.