Tuesday, November 29, 2011
In NDPR, William Blattner reviews Espen Hammer's Philosophy and Temporality from Kant to Critical Theory.
Hammer focuses his interpretation of Heidegger on his 1929/30 discussion of profound boredom, rather than the contributions to an analysis of temporality that Heidegger offers in his 1927 Being and Time. In the latter treatise Heidegger identifies and describes clock-time or Now-time phenomenologically. He also describes what he calls "world-time" (Weltzeit). World-time is the temporality of everyday human activity and engagement, a time that is variously articulated by the tasks we must undertake and the activities and engagements that we are regularly called upon to participate in. World-time is not a metric time, that is, it is not a time of measurement; the "vulgar" or "ordinary" conception of time, which in modernity becomes clock-time, plays that role. Rather, world-time consists of the articulated and normatively structured times of our daily routines, such as breakfast time, dinner time, lunch time, as well as the normatively articulated times of our everyday projects and commitments, such as reading time, play time, Stammtisch, church time, etc. Human life is unimaginable without world-time.
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