View of future time orientation is a cognitive construct about future time. This view has its unique work of motivation and effect on academic performance. Previous studies have only explored the influence that future time orientation brings to the learning process at a single time, and most of them focus on cross-sectional studies. To further explore the cross-lagged relationship for freshmen between future time orientation and learning engagement during different periods, AMOS 23.0 (...) was performed for cross-lagged analysis in this study to explore the influence and effect among variables of different periods. This research was based on the theory of self-determination to discover the relationship between future time and learning involvement for freshmen in enrollment and the first summer vacation. In this research, there were 1,000 valid samples in the first stage and 840 valid samples in the second stage for the conduction of descriptive statistics, pair t-test, and cross-lagged analysis. The results show that: for learning engagement, freshmen at the end of the first year have a higher average score than at the beginning of the first year. View of students of future time orientation can affect their learning engagement of the future through self-determination of students. At last, we provide some suggestions as references for institutional research and future research. (shrink)

This article explores how Anglo-American financial firms since the 1980s have operated and acted in an increasingly deregulated, risky, and uncertain arena. I look at these firms and their actions with a particular focus on “temporality” and requisite “emotion-rules,” where variations in emotion-rules correspond with organizational definitions of uncertainty. Firms impose specific emotion-rules, depending on national policies, official duties, and interpretations of each risk. In finance, caveat emptor (i.e., buyer or lender distrust) is an emotion-rule set in screening policies and (...) data collection for credit risks and risks of fraud by personnel, and it gives rise to actual emotions. I argue that three time-orientations are significant in creating emotion-rules. If a past, present, or a long-term future is deployed to construct a future, that creates and frames an institution’s attempts to manage uncertainty. Looking exclusively at Anglo-American corporate finance policies and strategies (often deemed the international “one best way”), six modes of certainty constructions are presented. Each is assessed against the dispositions and emotional strategies required in highly-skilled careers, in specific organizational settings. The relative influence of individual perspectives, institutional rules and general typologies of social action is assessed and found to comprise one past view, three present views, and one future-oriented perspective towards the future. Implications are outlined for emotion-rules relevant to financial careers and office. (shrink)

Studies suggest that when a language requires grammatical marking of future events, speakers prefer immediate payoffs and engage in less future-oriented behavior. If future costs of tax avoidance are non-trivial, we posit that strong future time reference in languages would lower managers’ perceptions about costs, encouraging more tax avoidance. Using a large sample of 56,243 firm-year observations across 31 countries, we find that tax avoidance is higher where FTR in the language is strong. We also find that tax avoidance (...) is more prevalent in Swiss regions with strong FTR and in US firms whose CEOs were born in countries with strong FTR. Collectively, our evidence suggests that costs of tax avoidance can be non-trivial, and that linguistically driven time perception helps explain the cross-country variation in tax avoidance. (shrink)

In this article, I explore my own classroom practices as a teacher of a university course on curriculum in order to investigate the potential emancipatory significance of a Rancièrean conversation-oriented curriculum. To provide a lived account of how emancipatory education with the premise of equality can be embraced, albeit not without challenges, in actual classroom practices, I focus on my most unsuccessful teaching experience—one in which I was routinely confronted by unusually prolonged periods of silence from my students. I first (...) explore how I responded to the challenges which emerged from my commitment to positioning myself and my students as intellectual equals. Then, I attempt to articulate the emancipatory significances of inviting my students to aesthetically attend to the curricular materials, class conversations, and the silence itself. I also reveal how a Rancièrean reading of my practice exposed my own deep ties to an institutionalized distribution of time and helped me to re-imagine the meanings of success and failure in an emancipatory education. (shrink)

Immanuel Kant is often conveyed as a Platonic or Newtonian thinker of the temporal, expressing time as an absolute and continuous repository wherein all objects occur. However, employing themes from his aesthetic writings, what happens when Kantian “sublime” time is reoriented towards a more discontinuous temporal register? This essay employs just such a reading, while also utilising Graham Harman’s Object-Oriented Ontology (OOO), as a methodological device for rethinking both Kantian and object time as neither solely continuous nor (...) discontinuous, but somewhere inbetween these two determinations, in what I term their “ontological ambience.” By doing so I offer a critique of both Kantian orthodoxy and Harmanian OOO, via a comparative analysis of (1) how Edmund Husserl and Martin Heidegger thematise Kantian temporality, and (2) how Harman develops their subsequent ideas about time. This schema provides post-Kantian philosophy with a provisional model for thinking posthuman time in new and productive ways: as ambient temporalities. (shrink)

To study how religiosity affects family business goals, we merge literatures on goal setting, temporal orientation, and family business to argue that family business goals can be distinguished into short-term and long-term orientations and propose that religiosity affects both orientations, but to varying degrees. Drawing on a sample of private U.S. family businesses and applying partial least squares structural equations modeling, we find tentative support that religiosity has a stronger positive effect on long-term goal orientation than on short-term (...) goal orientation. We discuss implications for theory development and future research involving religiosity and family business goals. (shrink)

Ethics and Time investigates how temporal orientation influence social-ethics. Re-conceptualizing temporal orientation as the production of new temporalities that allow humans to manifest their potentialities and creatively resist obstacles that impede their flourishing, it shows how a social group's orientation to time frames, informs, and drives its politics and religion. It uses an African culture as a practical case study to concretely illustrate the form and dynamics of the interconnections.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Ethics and Time: Ethos of Temporal Orientation in Politics and Religion of the Niger DeltaMelissa BrowningEthics and Time: Ethos of Temporal Orientation in Politics and Religion of the Niger Delta Nimi Wariboko Lanham, Md.: Lexington Books, 2010. 193 pp. $60.00In Ethics and Time: Ethos of Temporal Orientation in Politics and Religion of the Niger Delta, Nimi Wariboko offers a new definition of (...) temporal orientation, arguing that this new understanding of time can help us rethink social ethics, particularly economic ethics. He begins by citing literature showing that temporal orientation has always been used to speak about how a sociocultural group sees itself in light of a “time or origin” (such as a sacred past) or “time preference” (such as a preference for past, present, or future). Wariboko proposes a third way, redefining temporal orientation as a break or clearing in time between the past and the future—a kairos event. He goes on to say that understanding how members of a sociocultural group understand time is essential to understanding how they see themselves and their moral sources.Wariboko speaks of temporal orientation in terms of “time gaps,” contending that freedom and new beginnings are found within these gaps. Suggesting that these gaps are important to the process of defining subjectivity—since human beings live in a time-defined gap between birth and death—he coins the term “chronomethics” to refer to a new methodology where ethics is studied [End Page 213] through the lens of temporal orientation with attention to the analysis of cultural forms.Wariboko provides an exemplar of this methodology by doing an in-depth analysis of the Kalabari community of the Niger Delta in southern Nigeria. Through the use of ethnography, Wariboko explores politics, religious imagination, apocalypticism, and the philosophy of history in Kalabari beliefs and practices—setting African studies in dialogue with Western philosophy and theology. Here, and throughout the book, he draws heavily on the work of Hannah Arendt in his analysis.Although this ethnographic analysis makes an important contribution to ethical reflection, it is not without problems. Wariboko focuses almost exclusively on the chiefs of the Kalabari community, using both male language and male concepts. When Wariboko moves to a discussion of traditional Kalabari religion, he speaks mainly of the male or neuter aspect of God (which is called So, or so) and only briefly mentions the female aspect (Teme-órú). This leaves the reader to wonder whether the actors and agents Wariboko refers to include women. In sum, his descriptive analysis of Kalabari culture lacks a critique of patriarchy, which should be present in any analysis that seeks to make a contribution to Christian ethics.Perhaps the most significant contribution of the book is found in its chapter on imagination. Here Wariboko examines the ways in which the Kalabari people imagine their own society and construct a moral imagination. He pays significant attention to African conceptions of community and the ways in which individuals relate to their communities. Although Wariboko contributes an important original voice to this dialogue, this voice could be strengthened by incorporating the voices of other African philosophers and theologians rather than relying primarily on Western sources in his analysis of Kalabari culture.The book concludes by relating the newly proposed methodology (and to some extent the ethnography) to concrete applications within the realm of economic development. Here Wariboko focuses on the “kairos-ordering of society,” arguing that economic development will only be attained when the state maintains the rules of just conduct, nurtures kairos, develops human capabilities, embraces pluralism, and uses social practices to disperse knowledge. Although this final section is brief, it invites further reflection by delineating how temporal orientation could be used as a new methodology for Christian ethics. [End Page 214]Melissa BrowningLexington Theological SeminaryCopyright © 2012 The Society of Christian Ethics... (shrink)

Episodic memory is a major area of research in psychology. Initially viewed as a distinct store of information derived from experienced episodes, episodic memory is understood today as a form of mental "time travel" into the personal past. Recent research has revealed striking similarities between episodic memory - past-oriented mental time travel - and future-oriented mental time travel (FMTT). Seeing the Future: Theoretical Perspectives on Future-Oriented Mental Time Travel brings together leading contributors in both empirical and (...) theoretical disciplines to present the first interdisciplinary look at the human to imagine future scenarios. Chapters focus on the challenging conceptual and theoretical questions raised by FMTT, covering themes such as: varieties of future-oriented cognition; relationships between FMTT and episodic memory; subjective temporality in FMTT; the self in FMTT; and functional, evolutionary and comparative, developmental, and clinical perspectives on FMTT. With its focus on the conceptual issues at the heart of fast-developing research on FMTT, this edited volume will serve graduate students to senior scholars working on or interested in FMTT and related areas as a synthesis of current theoretical thinking and a source of questions for future FMTT research. (shrink)

Common wisdom, philosophical analysis and psychological research share the view that memory is subjectively positioned toward the past: Specifically, memory enables one to become re-acquainted with the objects and events of his or her past. In this paper I call this assumption into question. As I hope to show, memory has been designed by natural selection not to relive the past, but rather to anticipate and plan for future contingencies -- a decidedly future-oriented mode of subjective temporality. This is not (...) to say memory makes no reference to the past. But, I argue, past-oriented subjectivity is a by-product of a system designed by natural selection to help us face and respond to the "now and the next". I discuss the implications of the proposed temporal realignment for research agendas as well as the potential limitations of measures designed to explore memory by focusing on its retentive capabilities. (shrink)

The disruptions to everyday life wrought by the COVID-19 pandemic include distortions in the experience of time, as reported widely by ordinary citizens and observed by journalists and social scientists. But how does this temporal disruption play out in different time scales—in the individual day as opposed to the medium- and long-term futures? And how might place influence how individuals experience and understand the pandemic's temporal transformations? This essay examines a range of temporal disruptions reported in day diaries (...) and surveys submitted to the Everyday Life in Middletown project, an online archive that has been documenting ordinary life in Muncie, Indiana, USA since 2016. Viewing these materials as instances of life writing, the essay probes the interactions between temporal disruptions and the local setting as they inflect the autobiographical selves our writers construct in their pandemic writings. It shows how living in Muncie—a postindustrial city with its particular combination of historical, demographic, economic, social, and political dynamics—structures the autobiographical stories available to our writers, and how the disruption of time produces new variations and problems for life writing. In the midst of a global crisis, we glimpse the pandemic's reshaping of a local structure of feeling in which a pervasive, local narrative of civic decline frames individual self-fashioning. (shrink)

Ganeri's [2018] discussion of mental time travel and the self focuses on remembering the past, but has less to say with respect to the status of future-oriented mental time travel. This paper aims to disambiguate the relation between prospection and the self from the framework of Ganeri's interpretation of three Buddhist views—by Buddhaghosa, Vasubandhu, and Dignaga. Is the scope of Ganeri's discussion confined to the past, or is there a stronger assumption that future thought always entails self-representation? I (...) argue that if mental time travel towards the past and towards the future are continuous, both past and future thought should be possible independently of self-representation. An assumption of discontinuity however would enable the employment of the self as one of the defining differences between remembering the past and imagining the future. The two options can be further contrasted on the basis of distinct ways of constructing past/future scenarios (field vs. observer perspective), modes of experiencing time (known vs. lived), and the origin of mental time travel (episodic vs. semantic memory). I further assess the compatibility of future-oriented thought with the three Buddhist views on the basis of these coordinates. (shrink)

One of the main criticisms of object-oriented ontology in its current formulation by Graham Harman is that it includes a notion of time that, upon closer inspection, renders the overall theory inconsistent. I argue that while this is indeed the case, Harman’s notion of time can be modified in a way that leaves the framework of object-oriented ontology intact. More specifically, Harman’s theory of time as a single surface tension between sensual objects and their qualities should be (...) expanded into a theory of time as a twofold of related yet irreducible temporalities. Such a theory can already be found in Gilles Deleuze’s The Logic of Sense. I argue that much of the latter theory is already tacitly presupposed in Harman’s ontology, and show that the proposed modification successfully addresses the most salient criticisms that have been voiced at Harman’s notion of time. (shrink)

What distinguishes a whole from an arbitrary sum of elements? I suggest a temporal and causal oriented approach. I defend two connected claims. The former is that existence is, by every means, coextensive with being the cause of a causal process. The latter is that a whole is the cause of a causal process with a joint effect. Thus, a whole is something that takes place in time. The approach endorses an unambiguous version of Restricted Composition that suits most (...) commonsensical intuitions about wholes. (shrink)

A system whose expected state changes with time cannot have both a forward-directed translationally invariant probabilistic law and a backward-directed translationally invariant law. When faced with this choice, science seems to favor the former. An asymmetry between cause and effect may help to explain why temporally oriented laws are usually forward-directed.

Speakers of different languages perceive time differently depending on various factors such as age, pace of life, religion, time of day, and even pregnancy. In recent years, studies have shown that...

Guided by the ecosystem theory, this study aimed to explore the association between parental autonomy support and future-oriented coping of high school students, as well as the mediating effects of future time perspective and meaning in life in this relationship. A total of 707 Chinese high school students were involved in a paper questionnaire survey and data analysis. It was found that parental autonomy support was significantly positively related to future-oriented coping. Mediation analyses demonstrated that parental autonomy support directly (...) affects future-oriented coping; parental autonomy support indirectly affects future-oriented coping through separate mediation and serial mediation of future time perspective and meaning in life. These findings have important implications for the improvement of future-oriented coping abilities of high school students. (shrink)

In this paper I examine the temporal dimensions of racialised and colonised embodiment. I draw on the work of Alia Al-Saji, whose phenomenological reading of Frantz Fanon examines the multiple ways in which racism and colonialism affix the racialised and colonised body to that of the past; a temporalisation that serves not only to anachronise these bodies, but also to close off their projective possibilities for being or becoming otherwise. Such a move reflects the nature of racialisation itself, which following (...) Charles Mills, does not just exteriorise or ‘other’ racialised bodies, but relies equally on a forgetting, or a disavowal and leaving behind of this very process. The result, I argue, is to render whiteness and white bodies as temporally present and even futural in their orientation, free from the vestiges of racism's history and free to adopt any number of stances on its continuing legacy. It is against this that I argue that the familiar exhortation to ‘get over’ racism whenever the charge is levelled, is not only dangerous in its denial of racism, but also disingenuous in purporting to move beyond a racially divided world, when in fact this very gesture serves to reinscribe differential racialised temporalities. (shrink)

The object-oriented ontology group of philosophies, and certain strands of posthumanism, overlook important ethical and biological differences, which make a difference. These allied intellectual movements, which have at times found broad popular appeal, attempt to weird life as a rebellion to the forced melting of lifeforms through the artefacts of capitalist realism. They truck, however, in a recursive solipsism resulting in ontological flattening, overlooking that things only show up to us according to our attunement to them. Ecology and biology tend (...) to get lost in the celebration of “thingness,” which puts on par artifacts, trash, and living beings. Such abstractions fail to understand the political, ethical, and ontological implications of eliding the animate/nonanimate distinction, which from the opposite direction (of flattening) reproduce the same violences of historical colonialism (hierarchical humanism). I argue that ontological flattening entails epistemological narcissism, fails to take into account plural (interspecies) perspectives, and propose biosemiotics can address these shortcomings through becoming-with nonhuman knowledge. (shrink)

In this chapter we examine the tendency to view future-oriented mental time travel as a unitary faculty that, despite task-driven surface variation, ultimately reduces to a common phenomenological state. We review evidence that FMTT is neither unitary nor beholden to episodic memory: Rather, it is varied both in its memorial underpinnings and experiential realization. We conclude that the phenomenological diversity characterizing FMTT is dependent not on the type of memory activated during task performance, but on the kind of subjective (...) temporality associated with the memory in play. (shrink)

This introductory chapter reviews research on future-oriented mental time travel to date (the past), provides an overview of the contents of the book (the present), and enumerates some possible research directions suggested by the latter (the future).

Introduction: The aim of this study was to investigate time-trial (TT) performance in the presence of one competitor and in a group with competitors of various abilities. Methods: In a randomized order, 24 participants performed a 5-km cycling TT individually (IND), with one similarly matched participant (1v1), and in a group of four participants (GRP). For the GRP session, two pairs of matched participants from the 1v1 session were used. Pairs were selected so that TT duration was considered either (...) inferior (INF) or superior (SUP) compared to the other pair of participants. Results: Overall, TT duration (P = 0.86, ηp2 < 0.01) was not different between conditions, whilst heart rate (HR) was significantly greater in GRP compared to IND (P < 0.01, ηp2 = 0.16). For INF, a large effect size for both mean power (P = 0.07, ηp2 = 0.15) and HR (P = 0.05, ηp2 = 0.16), indicates greatest effort in GRP. Pacing behaviour was affected by competition but similar in 1v1 and GRP for SUP, whilst large effect sizes indicate an increased power output in the initial 750-m for INF in GRP. Additionally, for INF, there was a significant correlation with ego orientation for an increase in TT duration between the GRP session and both the IND (r = 0.43, P = 0.04) and 1v1 (r = 0.54, P = 0.01) sessions. Conclusion: For INF participants, intensity was increased when competing in GRP. Yet, the presence of the SUP competitors resulted in lesser performance improvements for ego oriented INF participants. These findings demonstrate that consideration should be given to the ability of competitors in a group setting to provide adequate motivation. (shrink)

The article argues that the relationship to time is at the root of what makes us human and that culture arises with and from efforts to transcend death, change and the rhythmicity of the physical environment. Time can be tracked through systems of time measurement and later transformed from a process of nature into clock time, a time to human design that is abstracted from context and content. In this form time can be traded (...) with all other times. With contemporary science and new information and communications technologies, which operate in a new all-encompassing temporal spectrum that extends from nanoseconds to millennia, clock time is no longer appropriate to the associated present-oriented transactions and futures are traversed in the dual sense of the word. By historically locating temporal relations, the article provides both a new understanding of socio-cultural relations and a perspective on social change. (shrink)

: In the study of ancient Chinese educational philosophy, some scholars believe that the main reason why traditional Chinese educational philosophy attaches importance to teaching rather than learning lies in Confucianism. This statement is unacceptable. If we take a careful and further study of the educational philosophy and practices of Confucianism, especially Confucius, the master of Confucianism, we will come to an opposite conclusion that Confucius attaches great importance to learning. It can be said that the characteristic of Confucius’s educational (...) philosophy theory is “learning-oriented teaching”. This paper explores the manifestation of Confucius’s philosophy of both learning and teaching in the Analects, the reasons for its formation and its contemporary significance. Resumo: No estudo da filosofia educacional chinesa antiga, alguns estudiosos consideram que a principal razão pela qual a filosofia tradicional chinesa da educação atribui importância ao ensino e não ao aprendizado é devido ao confucionismo. Essa afirmação não é aceitável. Se fizermos um estudo cuidadoso e mais aprofundado da filosofia educacional e das práticas do confucionismo, especialmente Confúcio, o mestre do confucionismo, chegaremos a uma conclusão oposta de que Confúcio atribui grande importância ao aprendizado. Pode-se dizer que a característica da teoria da filosofia educacional de Confúcio é o “ensino orientado para a aprendizagem”. Este artigo pesquisa a manifestação da filosofia de aprender e ensinar de Confúcio, nos Analectos, as razões de sua formação e seu significado contemporâneo. (shrink)

Longitudinal qualitative research in nursing is rare but becoming more common. Data collection and analysis over time provide some intriguing possibilities to better understand processes, development, and change in illness experience, healthcare organizations, and self‐management. This paper aims to present a process for analyzing qualitative longitudinal data material, namely the Pattern‐Oriented Longitudinal Analysis approach (POLA). We developed this approach after synthesizing experiences from two longitudinal qualitative projects and comparing our procedures and reflections with the relevant literature. Using the POLA (...) approach, researchers can describe complexity and variation in changes over time. During the analysis process, emphasis is put on visualizing and identifying change at both an individual and a group level. Ontological and epistemological assumptions for the approach are also described. The benefit of this approach is the possibility to describe complexity and diversity in processes over time, which is important for the development of nursing knowledge. The analysis approach can be further used and developed by researchers seeking to understand variance or contextual features in processes and changes over time. (shrink)

This paper argues that 'duality' accounts of time, as exemplified by Henri Bergson's, Edmund Husserl's, and John McTaggart's ideas, parallel the decomposition of temporal experience in depressive psychosis into objective and subjective dimensions of time. The paper also proposes to comprehend the full-fledged depressive temporal delusion, in which the subjective flow of time comes to a standstill, via the idea of a double orientation to reality characteristic of schizophrenic delusions. In the depressive temporal delusion a person (...) claims that time is not moving while simultaneously her cognitive orientation in temporal surroundings remains largely unaffected, hence the double orientation. The juxtaposition of temporal experience in depression with the temporal disorientation in dementia enables us to situate the depressive delusion regarding the flow of time in the middle of a proposed scale of the disintegration of normal temporal experience. (shrink)

Well known quantum and time paradoxes, and the difficulty to derive the second law of thermodynamics, are proposed to be the result of our historically grown paradigm for energy: it is just there, the capacity to do work, not directly related to change. When the asymmetric nature of energy is considered, as well as the involvement of energy turnover in any change, so that energy can be understood as fundamentally "dynamic", and time-oriented, these paradoxes and problems dissolve. The (...) most basic consequence concerns the particle-wave dualism. For a reversible inter-conversion of a particle into a wave, subject to a dynamic energy, a self-image of information has to be generated: quantum theory has to be complemented by a theory of information. Then, quantum processes can be derived from classical ones and the second law of thermodynamics with the tendency of increasing entropy follows in a straightforward way. (shrink)

“Do Anthropocene narratives confuse an important distinction between the natural and the historical past?” asks Giuseppina D’Oro. D’Oro defends the view that the concept of the historical past is sui generis and distinct from that of the geological past against a new, Anthropocene-inspired challenge to the possibility of a humanistically oriented historiography. She argues that the historical past is not a short segment of geological time, the time of the human species on Earth, but the past investigated from (...) the perspective of a distinctive kind of interest, that of uncovering the norms which governed historical agents in different periods of time. The past for the Egyptologist, or for the Roman historian, is not the same past studied by the palaeontologist or the geologist, not because it is infinitesimal short in comparison to geological time, but because the questions asked by historians concerned with the Egyptian or Roman civilization are not the same kind of questions asked by empirically minded scientists. She argues that the accusation that the distinction between the historical and the natural/geological past, rests on unacceptable form of human exceptionalism is based on the conflation of the concept of the historical past with that of the human past and that keeping alive the nature/culture distinction has important implications for praxis. If the distinction between nature and culture is collapsed, and the corollary that historical agents are not distinct in kind from natural agents (such as yeast and microbes) is accepted, then “the anticipation of the future would become a mere spectator’s sport analogous to the activity of predicting the weather”: collapsing the nature culture distinction, D’Oro argues, undermines the possibility of political action against the very threat (climate change) that motivates Anthropocene narratives in the first instance. (shrink)

Four leadership styles are discussed: authoritarian, paternalistic, all?knowing, and manipulative. The drawbacks of each style are shown: they are hierarchical, with centralized structure and process, poorly adapted to contemporary society and the environment of business. In their place Principle?Oriented Leadership is suggested, at the same time effective and ethical, hallmarked by a search for values associated with unity, service, consultation, trustworthiness, and justice.

Current societal changes and challenges demand a broader role of technological universities, thus opening the question of how their role evolved over time and how to frame their current responsibility. In response to urgent calls for debating and redefining the identity of contemporary technological universities, this paper has two aims. The first aim is to identify the key characteristics and orientations marking the development of technological universities, as recorded in the history of engineering education. The second aim is to (...) articulate the responsibility of contemporary technological universities given their different orientations and characteristics. For this, we first provide a non-systematic literature review of the key pedagogical orientations of technological universities, grounded in the history of engineering education. The five major orientations of technological universities presented in the paper are technical, economic, social, political, and ecological. We then use this historical survey to articulate the responsibilities of contemporary technological universities reflecting the different orientations. Technological universities can promote and foster the development of scientific, professional, civic, legal, or intra- and inter- generational responsibility. We argue that responsibility is not specific to any particular orientation, such that the concept is broadened to complement each orientation or mix of orientations of a technological university. Our contribution thus serves as a call for technological universities to self-reflect on their mission and identity, by offering a lens for identifying the orientations they currently foster and making explicit the responsibility arising from their current orientation or the ones they strive to cultivate. (shrink)

Is, as Hamlet once feared, the time out of joint? What has happened to our relation to the past and the future? The past has returned in various shapes: as nostalgia, as traumatic impact, and as historical origin or key event for the purposes of nation building. The future, meanwhile, has lost much of its glamor, too. The notion of progress and a utopian future have been eroded a growing ecological crisis. The seemingly solid moorings of our temporal (...) class='Hi'>orientation have collapsed within the time span of a generation. In order to better understand our temporal crisis, we must start by reconstructing what has just disappeared. In this book, Aleida Assmann tracks the rise and fall of what she calls "the time regime of modernity," explaining what we have both gained and lost in this profound transformation of our cultural values and premises. (shrink)

Examining Levinas’s critique of the Heideggerian conception of temporality, this book shows how the notion of the feminine both enables and prohibits the most fertile territory of Levinas’s thought. According to Heidegger, the traditional notion of time, which stretches from Aristotle to Bergson, is incoherent because it rests on an inability to think together two assumptions: that the present is the most real aspect of time, and that the scientific model of time is infinite, continuous, and constituted (...) by a series of more or less identical now-points. For Heidegger, this contradiction, which privileges the present and thinks of time as ongoing, derives from a confusion about Being. He suggests that it is not the present but the future that is the primordial ecstasis of temporality. For Heidegger, death provides an orientation for our authentic temporal understanding. Levinas agrees with Heidegger that mortality is much more significant than previous philosophers of time have acknowledged, but for Levinas, it is not my death, but the death of the other that determines our understanding of time. He is critical of Heidegger’s tendency to collapse the ecstases of temporality into one another, and seeks to move away from what he sees as a totalizing view of time. Levinas wants to rehabilitate the unique character of the instant, or present, without sacrificing its internal dynamic to the onward progression of the future, and without neglecting the burdens of the past that history visits upon us. The author suggests that though Levinas’s conception of subjectivity corrects some of the problems Heidegger’s philosophy introduces, such as his failure to deal adequately with ethics, Levinas creates new stumbling blocks, notably the confining role he accords to the feminine. For Levinas, the feminine functions as that which facilitates but is excluded from the ethical relation that he sees as the pinnacle of philosophy. Showing that the feminine is a strategic part of Levinas’s philosophy, but one that was not thought through by him, the author suggests that his failure to solidly place the feminine in his thinking is structurally consonant with his conceptual separation of politics from ethics. (shrink)

A theory is usually said to be time reversible if whenever a sequence of states S 1, S 2, S 3 is possible according to that theory, then the reverse sequence of time reversed states S 3 T, S 2 T, S 1 T is also possible according to that theory; i.e., one normally not only inverts the sequence of states, but also operates on the states with a time reversal operator T. David Albert and Paul Horwich (...) have suggested that one should not allow such time reversal operations T on states. I will argue that time reversal operations on fundamental states should be allowed. I will furthermore argue that the form that time reversal operations take is determined by the type of fundamental geometric quantities that occur in nature and that we have good reason to believe that the fundamental geometric quantities that occur in nature correspond to irreducible representations of the Lorentz transformations. Finally, I will argue that we have good reason to believe that space-time has a temporal orientation. (shrink)

This article reflects on a survey carried out at a non-profit organization that deals with health care for oncological terminally ill in order to find out for those who are involved in this project each worker's time projection and well-being class. The survey has pointed out each single team member's time perspective and well-being class and allowed building a pedagogical path for work orientation that has involved the same team members.

In China, practice‐oriented views of science can be traced back to antiquity. In ancient times, the Chinese people independently created and developed application‐oriented sciences, but they ignored basic science. In modern times, China learned and introduced Western science and technology as a practical instrument to protect the nation and make it prosperous and powerful. Through technology and production, science has been playing an immediate and major role in the development of socialism since 1949. Since 1978, the Chinese government has always (...) emphasized that science and technology are the primary productive forces. From ancient times to the present, the practice‐oriented views of science are grounded in politics. Science has been the handmaiden of politics since the Qin Dynasty. However, this state of affairs hinders the development of basic science, a science that is not oriented toward immediate application. It also hinders open‐minded, critical reflection on the downsides or limits of science, which could draw on broader (moral, spiritual, or religious) values. (shrink)