Temporality, Clocks, Calendars

Before Kant, Time is treated either as a cosmic force or as irreal, a distinction often still rendered as 'absolute' vs. 'relative'. Kant's innovation is to alternatively conceive it as a necessary innate structure of human experience, i. e. as neither a divine force nor a private illusion. The theory of Temporality being advanced here continues that tradition, but it attempts to correct that tradition's ongoing trivialization of Space. Furthermore, it challenges the tendency of that tradition to distort the nature of everyday temporality, i. e. the use of clocks and calendars to 'keep time', a distortion that culminates in Heidegger's differentiation of ordinary from existential Temporality in ontological terms. As previously analyzed here, every moment of self-awareness, 'I am doing X' Temporalizes experience, because it introduces a present-past relation into it, i. e. such awareness is necessarily subsequent to its object. Hence, just as such self-awareness guides and shapes Motility, Temporalization introduces rhythm into even one's most basic activities. A calendar or a clock is just an extension of this process of fundamental organization, but with the further introduction of a transpersonal factor. In other words, such media facilitate the coordination of individual Temporalizations, a practical problem that is rendered insoluble by the radicalization of the distinction between personal and social Temporality.