![]() The overall framework is to adopt a philosophical view, as this is how most thinkers have approached the problem of the nature of Time. It begins with attempts to put this concept on a scientific or objective basis but concludes with human psychology, in particular, the critical facility of human memory. SUMMARY This essay explores the vast range of human thinking about the difficult subject of Time. Again, bad language (which concentrates on timeless nouns instead of time-oriented verbs, produced the illusion that Time could be understood via objective thinking (using static concepts) when our broad understanding is constructed on experiential intuition. Major attention is focused on the role of philosophy and even more on the bad uses of language (developed by the Great Greeks) that fails to expose the poor assumptions about Time and its critical role in relationships, especially between humans. As Newton knew (and Einstein eventually realized): physics, as the study of material reality, is about Time, so this connection is reviewed here (without mathematics). Time has an impact on every single person but it has been poorly studied by western intellectuals especially philosophers and scientists. We do not question the correctness of the basic formulas of this theory, but we argue that the relativistic narrative does not give a logically consistent explanation of the allegedly correct results of its formulas. We argue that the standard discourse about the relativity of time is structurally wrong, because it mixes physical reality and language. The book gives critical outlooks of various images and theories of time. ![]() We speak of the river of existence, instead of the river of time, because time does not flow the world flows (changes) time is an abstract bank by means of which we measure the intensity and amount of the flow of the world. ![]() Time is not an ingredient of the physical world time is an element of human language, by means of which people speak of the physical world. Time is an abstract entity, created by the human mind, by means of which people express their experience and understanding of the changing reality in which they live and die. This book argues that time is not so mysterious as it may seem. Time has been called one of the last great mysteries that human mind has not managed to resolve. From a series of academic meetings at the Van Leer Institute in Jerusalem, the text is derived, in order to contribute to the discussion of time from a double glance. Within the framework of this tension is a working group of representatives of both analytical and continental currents. In the middle of this bifurcation of continental and analytic philosophy, there is also a tension as to the conception of time as Presentism or Eternalism. From the perspective of continental philosophy, which assumes that time is intimately bound up with the notions of consciousness and subject, an assumption exists that there is an independence between the mind and experience. The motivation of Dolev and Roubach's text is described in the introduction, where the central character of time is captured, from two visions: continental and analytical. In this review, I outline the main ideas purported in each of the chapters with the aim of bringing the reader closer to the understanding the relevance of the chapters to the field of time and philosophy, without pretending to purport a total synthesis of the work. Phenomenology in an engaging series of 12 chapters.
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