{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"d3ee5fbb-1124-4191-99e1-3139801e0da2","title":"Time The Modern and Postmodern Experience","author":null,"edition":null,"publisher":null,"year":null,"isbn":null,"requested_by":"printed_page","book":{"source_type":"original_book","book_id":"d3ee5fbb-1124-4191-99e1-3139801e0da2","id":"d3ee5fbb-1124-4191-99e1-3139801e0da2","uuid":"d3ee5fbb-1124-4191-99e1-3139801e0da2","title":"Time The Modern and Postmodern Experience","normalized_title":"timethemodernandpostmodernexperience","author":null,"edition":null,"publisher":null,"year":null,"isbn":null,"isbns":[],"parsed":true,"ai_readable":true,"document_type":"book","page_count":178,"navigation_url":"https://workshop.closeclaw.top/ai/book/d3ee5fbb-1124-4191-99e1-3139801e0da2","title_url":"https://workshop.closeclaw.top/ai/title/Time%20The%20Modern%20and%20Postmodern%20Experience","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/d3ee5fbb-1124-4191-99e1-3139801e0da2/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/d3ee5fbb-1124-4191-99e1-3139801e0da2/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/d3ee5fbb-1124-4191-99e1-3139801e0da2","page_url":"https://workshop.closeclaw.top/api/ai/books/d3ee5fbb-1124-4191-99e1-3139801e0da2/page","search_url":"https://workshop.closeclaw.top/api/ai/books/d3ee5fbb-1124-4191-99e1-3139801e0da2/search"},"page":{"printed_page":21,"pdf_page":21,"physical_index":21,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"b92daa75399af6231ec92fe59a03e67842242371751f0476b758cfc587b58033"},"chapter":"An Embarrassment of Proper Times:","content":"Within psychology and the areas of philosophy overlapping with it, questions about the relationship between the subjective perception of time and objective measurability, and the tension between ‘internal', experienced time and ‘external', given time, were likewise a central preoccupation. Since the 1880s, psychologists had been in search of the duration of the present. The intention was to measure the interval in which time could be perceived by the individual as a continuous whole. But what was this present? Was not that which appears concurrently a succession in the seeing of the object? Was not time more comparable to a flow than to a sum of discrete units? In William James's famous formulation of 1890, the present is ‘a stream of thought, of consciousness' and not a 'bucket of water'. The ‘specious present' of which James speaks was not comparable with a knife-edge, but was more like a saddle-back, with a certain breadth of its own on which we sit perched, and from which we look in two directions into time'.7 It was more than just a fleeting moment, since it proved dense enough to make it possible to perceive more than just one event, to hear more than just one melody. Past events or perceptions could end, but they remained, as in Husserl, present as 'retentions'. For James Joyce, the condensed present was the only real place in which it was possible to have experiences. Because he gives interior monologues to the hero of his novel Leopold Bloom and his contemporary companions in ‘time', who inhabit with him the universe of the streets and pubs of Dublin, and compresses all experiences into those famous sixteen hours on 16 June 1904, the experience of simultaneity is both relativized and objectivized. The question as to whether public time, measurable, objective time, was part of inner awareness or not had found its artistic answer. Even the body can measure time, wrote an enthusiastic critic about Proust's masterpiece. And the two French anthropologists Hubert and Mauss, disciples of Durkheim, gave the following answer:\n\nThe Illusion of Simultaneity\n\n21","previous_page":20,"next_page":22}