Time and space
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Abstract
Plato, one of the most influential ancient Greek philosophers, had significant contributions to our understanding of time and space. While he did not explicitly address these concepts in a systematic manner, his dialogues and philosophical ideas offer insights into his perspective. In Plato's philosophical work, "Timaeus," he presents a cosmological account that touches upon the nature of time and space. According to Plato, time is seen as a copy or image of eternity. Eternity, in this context, refers to a timeless, unchanging realm of perfect and immutable forms. Time, on the other hand, is considered a temporal dimension that exists within the physical world of becoming and change.
Related papers
Time and Cosmogony in Plato and the Platonic Tradition, 2022
I defend, against its more recent critics, a literal, factual, and consistent interpretation of Timaeus’ creation of the cosmos and time. My main purpose is to clarify the assumptions under which a literal interpretation of Timaeus’ cosmology becomes philosophically attractive. I propose five exegetical principles that guide my interpretation. Unlike previous literalists, I argue that assuming a “pre-cosmic time” is a mistake. Instead, I challenge the exegetical assumptions scholars impose on the text and argue that for Timaeus, a mere succession of events and the relations derived from it (before, after, simultaneous with) imply no time, given the narrow definition of the term used in the dialogue. For Timaeus, I explain, time is measurable, regular, and dependent on the motion of the celestial bodies. A mere succession of events like the one needed to understand the creation story and the pre-cosmos requires none of these elements. Readers of Plato erroneously assume that a succession of events implies time, but that is to impose a conception of time absent in the text. The chapter offers a detailed reconstruction of the pre-cosmic stage under a literalist interpretation and argues how it is compatible with the immutable relationship between the Demiurge and the cosmos. This is an open access chapter distributed under the terms of the CC BY-NC 4.0 license. chapter 4
Academia Letters, 2021
A well-known definition of time, given by Plato, in the Timaeus, is that it is a "moving likeness of eternity," or that time is the product of Plato's demiurge patterning the movement of the cosmos, forged from pre-existing matter, to be as near to the neverending sequence of time in complete oneness, that is eternity itself. 1 However, if we enter Aristotle's Physics Book IV Chapter 11, we find another take on time; namely, that time must be a signifier, or "number" of some sort, dependent on our souls which are able to register and quantify something such as motion, by use of time. 2 Accordingly, which of these two philosophical titans should we readers embrace regarding time: Plato or Aristotle? I. A Brief Summary of Plato's View of Time in the Timaeus Now, regarding Plato's take on time, we readers need only start by entering 37c-37d of the Timaeus. That is because as found in this section of this Platonic work, we locate the character Timaeus's assertion that following the artificing of all that is, to be alive and in motion, by the hand of a demiurge, that demiurge saw it most pleasing if it were to fashion its orderly universe, to resemble the eternal frame by which it arranged all that is. 3 However, because 1 Plato. Robin Waterfield trans., Timaeus and Critias (Oxford: Oxford University Press., 2008)., 37d-37e. 2 Aristotle. Terence Irwin & Gail Fine trans., Physics as found in Selections
Plato at Syracuse: Essays on Plato in Western Greece with a new translation of the Seventh Letter by Jonah Radding, 2019
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Research Article, 2022
In one of the most famous but equally obscure passages in the Timaeus, Plato describes the generation of time and the heavens. The “moving image of eternity” (37d5) is commonly read as Plato’s most general characterisation of time. Rémi Brague famously challenged the traditional interpretation on linguistic grounds by claiming that Plato actually did not conceive of time as an image (εἰκών) but rather as a number (ἀριθμός). In this paper, I shall claim that this controversy is by no means a modern one. The traditional interpretation is mostly owed to Plato’s most prominent reader, Plotinus, who famously conceives of time in relation to eternity (Enn. III.7.13.24-25). Brague’s alternative reading, however, is anticipated by Simplicius’ attempt to refute the Plotinian interpretation, as I shall show. According to my reconstruction, Simplicius’ reading of the Timaeus not only shows why the traditional interpretation falls short, but it also offers a systematic argument that bolsters Brague’s alternative reading. Finally, I shall show that this is consistent with Plato’s text. It shall become clear that current interpretative problems are essentially prefigured in the late ancient debate.
KronoScope, 2005
This paper focuses on the late antique conception of time, eter- nity and perpetual duration and examines the relation between these concepts and Plato’s cosmology. By exploring the contro- versy between pagan philosophers (Proclus,Ammonius, Simplicius, Olympiodorus) and Christian writers (Aeneas of Gaza, Zacharias of Mytilene, Philoponus) in respect to the interpretation of Plato’sTimaeus, I argue that the Neoplatonic doctrine of the perpetuity (aidiotes) of the world derives from a) the intellectual paradigm presupposed by the conceptual framework of late antiquity and b) the commentators’ principal concern for a coherent conception of Platonic cosmology essentially free from internal contradictions.
The objective of this article is to show that the time was relative for Plato and, therefore, it anticipated in a certain way Albert Einstein’s speculations about time in his Special Relativity theory.
Form and Argument in Late Plato, 1996
There is an analogy between Timaeus's act of describing a world in words and the demiurge's task of making a world of matter. This analogy implies a parallel between language as a system of reproducing ideas in words, and the world, which reproduces reality in particular things. Authority lies in the creation of a likeness in words of the eternal Forms. The Forms serve as paradigms both for the physical world created by the demiurge, and for the world in discourse created by Timaeus: his discourse gains its validity not from faithfulness to the way things appear, or the way particular things 'actually happened', but in virtue of its attempt to express in words a likeness of the perfect and eternal reality. There are implications for Plato's philosophy of language, and for the relation between words and things (words do not depict or name things but can be used to construct worlds in a parallel way to the manner in which things construct worlds, both worlds being modelled on one common world of ideas). The match between world and discourse is because of their common pictorial relation (likeness) to an independent model.
Journal of the History of Philosophy, 2012
In Gremium, 2020
In the article, the author reconstructs the intellectual context relevant to Plato’s “philosophy of time”. First of all, since the tradition preceding Plato did not produce a unified concept of time, the problem of multiplicity of times is discussed. Then, the author examines the peculiar experience of the instability of time, linking dimensions of human behavior and cosmic order. Finally, the problem of affectivity of time and the need for standardizing time for political coexistence is considered. It is argued that the concept of time is what allows Plato to connect the micro-level of individual behavior with the mesolevel of politics and macro-level of nature.
Proceedings of the World Congress Aristotle 2400 years, 2019
Time was perceived by ancient philosophy as a cosmological enigma. The search for truth beyond time determined Greek thought. A true definition, says Aristotle (384-322 BC), expresses “the what-it-is-to-be” (τὸ τί ἦν εἶναι) of a thing, it is an account of the essence, and essence is identity. The principle of non-contradiction was considered by Aristotle as the first principle of the inquiry into Being. As such, it cannot be demonstrated, since this would lead to an infinite regress. Instead, the noncontradiction principle is the first axiom of ontology. But time seems to question this tautology. Aristotle discusses time in the Physics. He begins with the questions about time’s existence which stem from his contemporaries’ conceptions.

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