By R. S. Brumbaugh (auth.), J. T. Fraser, Nathaniel Lawrence, David A. Park (eds.)

The papers during this quantity have been brought and spoke back to on the 3rd convention of the overseas Society for the learn of Time. The assembly happened in the course of sunny days, punctuated by way of an occasional short hurricane, within the confer­ ence amenities of the Österreichisches university in Alpbach, Austria, from ]uly 1 to ]uly 10, 1976. in the midst of it got here ]uly four, the two hundredth anniversary of the assertion ofindependence, and in honor ofparticipants from the U.S. there has been a different consultation of papers with regards to Freedom and Time. [See Fraser, Park during this quantity. ] The impression of the papers used to be kaleidoscopic; examining the desk of contents you will surmise the event of these fans, and there have been numerous, who heard all of them. i feel that almost all those who were wondered approximately time will agree that it isn't transparent wh on the puzzle is or from what path the insights will come that might let us to appreciate the placement a litde extra basically. As one of many individuals wrote afterwards, "After all , we don't be aware of apriori no matter if there exists areal solidarity in reviews approximately time, but when one exists it needs to exhibit itself steadily during successive stories resembling those lectures. If it have been effortless to discover, it'll were came across already with no the Society's help.

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Extra info for The Study of Time III: Proceedings of the Third Conference of the International Society for the Study of Time Alpbach—Austria

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So much for the formal and logical side of space and time. Reason. What of experience? intuition" (Anschauung). So much, that is, for In regard to experience, space and time are "forms of Space is the condition of outer appearances, and time is the condition of all appearances whatsoever, both inner and outer--that is to say of the self and the world, both (8 50-51 and context). appears to us, in its most direct form. to the outer. Sensation is how the outer world What we know through space is our relation If there were such things as "things in themselves" we should not know them, by definition.

1t is not a "thing" in the static sense. 1t has no There is, of course, an empirical self or ego, a kind of segmented historical self, known to myself and others: the child of three who owned and loved a pet lamb in Wyoming, the refractory youth of sixteen nearly expelled from high school, the barely twenty-two-year-old who got married, and so on. This empirical self is an object, an incomplete object for the self-conscious self whose fragile existence needs a body of experience to unify. "I have," says Kant, "no knowledge of myself as I am, but only as I appear to myself.

All this is hardly un- I can think of no other phenomenon that is like it, and such singularity wams one that the phenomenon must not be treated by thoughtless analogy with something else. ) The phenomenon of self must be uniquely examined, in its own way. The examination is intensely practical. For instance, since I can show my identity--whatever that is--with the Wyoming child, the law would need nothing further to give me an inheritance from the great uncle who disappeared at the Little Bighorn.

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