{"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":33,"pdf_page":33,"physical_index":33,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"670eda6ac5c4d91ab9f53256c928a4f0d3e437cd582df39f1fdf462417b8c100"},"chapter":"An Embarrassment of Proper Times:","content":"The slow group are those who have been socially left behind. In an interview with an unemployed youth, which was recorded in February 1984 in Bremen in the course of an empirical investigation, the ‘standstill' of time in the social situation of being unemployed' is made plain. ‘Tiger', as the youth calls himself, wants to make time stand still because there must not be such a bad time in his life'. His strategies are directed towards making this time irrelevant. But far more than this becomes apparent. A standstill means a relapse in time. Tiger and his family - his father is a dockworker – live in a temporally different, in an anachronistic world. With their needs, their sacrifices, indeed even in the way they practise solidarity, they lag behind the 'historical' time of their social environment. The connection of a telephone becomes the symbol of their connection' with the outside world. The family comes under this pressure, however, only through the father's illness and the drama of a possible ‘too late'.16\n\nSimultaneity, which we are also talking about here in its absence, does not automatically become translatable into equality. In this respect it is an illusion, just as it is clear that within the world of physics there can be no simultaneity. In contrast to the bold promise of one commentator at the turn of the century, space and time have not been annihilated. The convergence mediated by simultaneity via obligations to join in built into technologies and the techno-system gives inequality an additional temporal dimension. This appears not least in the situation in which many developing countries find themselves today. The progress of humanity conceived in evolutionary terms still compares itself with the arrow of time which points irreversibly forwards. For a long time, the various stages of development which societies supposedly had to pass through suggested that there could be only one evolutionary ladder. In the meantime, the paths have become more winding, and the all too simplistic thought patterns have been discredited. Measured against the degree of implementation of technologies and their concentration, the contours of the temporal differences stand out more sharply. In the old evolutionary ladder of social development, shaped by European ethnocentrism, the hierarchically temporal conception of different speeds of development also had a - patriarchal – protective function: the less developed societies were acknowledged to live in a different time, and their officially declared backwardness allowed them to some extent to retain their own lifestyle. Living at the end of the civilized world was equated with a certain right to temporal backwardness. Being exposed to the pressure of simultaneity, as occurs in view of the thrust towards development by modern telecommunications technologies, means forfeiting the right to one's own speed of development. What counts is no longer the ideological justification, but the temporal-technological obligation to join in. In view of the illusion of simultaneity, it becomes even more difficult to refuse the programme of a development intent on catching up – the patterns of perception have been changed too much by the technological possibilities, and the dependences relating to financial policy are too real, which, via the temporal apparatus of the credit system, map out the path to come.17\n\nThe Illusion of Simultaneity\n\n33","previous_page":32,"next_page":34}