By Roland J. Teske
Augustine confirmed that "the distension of the brain is an important situation of our perceiving temporal wholes". whilst, as Teske explains, this situation is unnatural to the rational soul and effects from unique sin.
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Extra info for Paradoxes of Time in Saint Augustine
Example text
109 In the final chapters of Book Eleven the negative sense of “distention” emerges in language that is both Plotinian and Pauline. ”112 Here the state of distention is a state of being pulled apart into manyness away from God, the One, to whom we are being called and pulled back. Augustine complains that his years are filled with groans, though God, his eternal Father, is his consolation. He concludes with words which, taken literally, indicate his descent or fall into time. 114 Our being in time, it seems, is a penalty for sin.
J. 77 Hence, Augustine, it seems, was the first Christian thinker, at least in the West, to have articulated the philosophical concept of eternity as a life that is complete all at once in the present without any past or future. In order to respond to the Manichaean question about what God was doing before he created the world, he needed such a concept of divine eternity as timelessness, and he found that concept in Plotinus, for there was simply nowhere else he could have found it. Paradoxes of Time in Saint Augustine 23 II.
And who would deny that present time lacks extent, because it passes in a point? 132 What is going on here? Some read Augustine as if his final word on the present is that it has no extent. ”134 If Augustine’s final word were that the present moment is an unextended point, then there would simply be no extent of time to be measured. Despite his statement that the present has no extent and is a point, Augustine insists that we do measure times, and it is 36 Roland J. J. a condition of anyone’s being able to measure time that it have some extent.
