By Eric Alliez
Time is cash, Benjamin Franklin as soon as stated, and in a hugely unique studying of ecu philosophy, Éric Alliez indicates us how real this adage is. A historical past of the philosophy of time, and a comparability of the way of conceiving the temporal, this booklet is not anything lower than an try and get to the bottom of the theoretical frameworks that experience given time its form in Western civilization.
Capital occasions analyzes the social and political approaches fascinated by conceptions of time in old and medieval culture and units them within the context of latest political and philosophical debates centering at the considered Kant and Marx. Witty and realized, Alliez’s formidable paintings forces us to reevaluate the philosophical and old prestige of time in Western tradition.
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Extra info for Capital Times: Tales From the Conquest of Time (Theory Out of Bounds, Volume 6)
In following the convention of reserve, it is soon discovered that money, which appears as a sign only insofar as it itself is wealth, the market value of the metal, and the metal's affect (the sign of the amount of the metal that is "not always worth the same"19), is — probably—never a mere means of circulation, a practical guarantee of the circularity of exchanges and of the equivalent form of money as the measure of values, a pure homogenizing convention that makes goods commensurable in view of satisfying needs and harmoniously developing exchanges.
The 'now' in one sense is the same, in another it is not the same. Insofar as it varies, it is different, which is just what its being now never ceases to be, but insofar as now turns out to be then, it is the same. For motion, as was said, goes with /akolouthei/ magnitude; and time, as we maintain, with motion. Similarly, a moving body, by which we are aware of the motion as well as of the before and after involved in it, can be compared [homoios] to the point. The moving body is the same with regards to the substratum (whether a point or a stone or something else of the kind); but it is different in definition /toi logoi de alloy, as the Sophists assume that Coriscus' being in the Lyceum is different from Coriscus' being in the market-place.
7 Is the other nature of this wealth what implies the expulsion of chrematistics from domestic economy, removed from the natural place where all property comes to be inscribed? What sense can be given, then, to this impossible affinity, if it is indeed a break that cuts open the text? This break, this opening, already falls as an effect whose apparatus can be readily summarized. As opposed to domestic economy, which, as a practical knowledge tied to a praxis limited to the time of the act, has its own end in itself, chrematistics appears as a poietic or productive science, turned toward the production of a work external to the agent, with no inferiority at all.
Capital Times: Tales From the Conquest of Time (Theory Out of Bounds, Volume 6) by Eric Alliez