ETERNITY,TIME, AND SPACE

Abstract. The concepts of space and time are important in physics and geometry, but their definition is not the exclusive prerogative of those sciences. Space and time are important for ordinary human experience, as well as for philosophy and theology. Samuel Clarke, Gottfried Wilhelm Leibniz, Isaac Newton, Immanuel Kant, and Albert Einstein are important figures in shaping our understandings of space, time, and eternity. The author subjects their arguments to critical examination. Space is neither an infinite and empty receptacle (Newton) nor a system of relations in the mind (Leibniz). Infinite space and time can be interpreted as expressing God's eternity and omnipresence in relating to the creation (Clarke), but such an interpretation is enhanced by Kant's thinking, to clarify that even though time and space are differentiated in individual events, the whole is at the same time present. Even human experience recognizes this wholeness, and for God eternity is the simultaneous presence and possession of the wholeness. The temporal existence of finite entities is also related to a future participation in God's eternal life. Concepts of contingency are brought into the discussion as well.     

TIME AND ETERNITY: HYMNIC,BIBLICAL, SCIENTIFIC,AND THEOLOGICAL VIEWS

The book Time and Eternity, the English version of Zeit und Ewigkeit, by Antje Jackelén, contains scientific and theological treatments of these two topics, starting with the usage of such ideas in German, Swedish, and English hymns. This essay describes her work and explains how the scientific ideas provide a coherent framework for understanding the place of time.     

A RELATIVISTIC ESCHATOLOGY: TIME,ETERNITY, AND ESCHATOLOGY IN LIGHT OF THE PHYSICS OF RELATIVITY

Unique epistemological challenges arise whenever one embarks on the critical and self‐critical reflection of the nature of time and the end of time. I attempt to construct my preference for an eschatological distinction between time and eternity from within a middle way, avoiding both the hubris that claims complete comprehension and the resignation that concedes readily to know nothing. Surveying the history of reflection on this multifaceted question of time, with its ephemeral and everlasting dimensions, I argue that the eschatological interplay between the “already” and the “not yet” has much to offer: promise for the religion‐science dialogue as well as hope for humanity, especially for those on society's bleakest edges. But understandings of time, to be authentically theological, must be also informed by cosmology and the physics of relativity. My proposal seeks to respect the theological and scientific interpretations of the nature of time, serving the ongoing, creative interaction of these disciplines. Between physics and theology I identify four formal differences in analyzing eschatology, all grounded in the one fundamental difference between extrapolation and promise. Discussion of what I term deficits in both the scientific and theological approaches leads to further examination of the complex relationship between time and eternity. I distinguish three models of such relationships, which I label the ontological, the quantitative, and the eschatological distinction between time and eternity. Because of the way it embraces a multiplicity of times, especially relating to the culmination and the consummation of creation, I opt for the eschatological model. The eschatological disruption of linear chronology relates well to relativ‐istic physics: This model is open, dynamic, and relational, and it may add a new aspect to the debate over the block universe.     

THE PAST,PRESENT, AND FUTURE ALL MATTER: HOW TIME PERSPECTIVE IS ASSOCIATED WITH OPTIMISM AND SENSATION SEEKING AMONG YOUNG ADULTS

We used a multidimensional model of time perspective to examine how feelings and thoughts about the past, present, and future were related to optimism and sensation seeking among young adults. The dimensions of time perspective assessed were time feelings, the positive and negative emotions one has about the past, present, and future; time frequency, the amount of thinking about each time period; and time orientation, the relative emphases toward the time periods. Optimism and sensation seeking were self-reported and participants included 463 young adults. Variable-based analyses indicated that reporting more positive and less negative feelings about the time periods or emphasizing the present and future simultaneously were associated with greater optimism. For sensation seeking, boredom susceptibility was especially associated with the time perspective dimensions. Person-centered analyses based on time feelings and time frequency yielded four profiles (i.e., Mindful, Discontent, Bleak, and Indifferent) that were associated with both optimism and sensation seeking.     

THE RHYTHM OF GOD'S ETERNAL MUSIC: ON ANTJE JACKELÉN'S TIME AND ETERNITY

Antje Jackelén's book Time and Eternity is a thorough and carefully presented theology of time and, by its very essence, an incomplete and open thought model because time will always be dynamic and relational. This approach is an excellent example for the dialogue between science and religion because it uses resources not tapped in the dialogue so far: hymn‐books stemming from Germany, Sweden, and the English‐speaking world published between 1975 and 1995. They are taken as resources for a critical investigation on the meaning and importance of the notion of eternity for the interdisciplinary dialogue, which is characterized not as a synthesis but as holding a beneficial tension, or “eutonia.” I suggest that this approach can be taken even further by merging it with a model of time developed by the German mathematician A. M. Klaus Müller: The crossing over of time modes in a relational matrix of time also gives clear insights into the time of God not only as futurum—time as extrapolation of the past and present—but also as adventus—time which is to come.     

THE TRAINING ANALYSIS AT A TIME WHEN THEORY IS IN SHORT SUPPLY1

The author discusses the risks confronting the training analysis when original theoretical production is lacking. In his view, little progress has been made since Freud's time in establishing a general science of the psyche based on Freud's interpretive method. What has been transmitted is stated to be not Freud's method of discovery but the knowledge thereby produced, which has been handed down in the form of doctrines, defined as theory presented as psychic fact. Hence analyses tend to apply theories rather than to discover unconsciouses. Some of today's most common interpretational aberrations are described, and the author shows the powerful suggestive effect on patients of using doctrines as metaphors of psychic life. Where such a training analysis is reinforced by a like form of theoretical teaching and supervision, candidates may uncritically assimilate the relevant theory. The author uses his concept of the reality‐providing circuit to show how belief in a doctrine imparted by the training analysis makes that doctrine appear as the ideological basis of psychoanalytic knowledge. He finally notes that, theories being essentially heuristic instruments and not bodies of acquired information, the consequence of the current dearth of theories, which have degenerated into doctrines, is that the training analysis itself has come to constitute the theory of training in many institutes.     

THEOLOGICAL METHODOLOGY,CLASSICAL THEISM,AND “LIVED TIME” IN ANTJE JACKELÉN'S TIME AND ETERNITY

Antje Jackelén's Time and Eternity successfully employs the method of correlation and a close study of the question of time to enter the dialogue between science and theology. Hermeneutical attention to language is a central element of this dialogue, but we must be aware that much science is untranslatable into ordinary language; it is when we get to the bigger metaphysical assumptions of science that true dialogue begins to happen. Thus, although the method of correlation is a useful way to approach this dialogue, there is not a strict equivalence in this relationship. Theology needs science more than science needs theology. In speaking of time and God we must keep in mind the relational nature of classical Christian theism, even in its most austere forms. We should not read Enlightenment ideas of God back into the classical Christian tradition or neglect the apophatic emphasis in Christian theism, which warned against assuming knowledge of the divine nature. God's relation to time always lies beyond our understanding. Studying the effects of either the Newtonian or Einsteinian concepts of time on our theological concepts should not detract our attention from the “lived time” that characterizes human experience. Consideration of the notion of time in the Madhyamaka Buddhist tradition reminds us that we cannot control the inner reality of time and that for humans time is something to be considered pragmatically.     

当代民众信仰状况及其相关因素的心理学研究

为研究当代民众的信仰状况及其相关因素,采用自行设计的调查问卷对745名天津市民进行测量。结果显示:不同类别人群在信仰追求上存在非常显著的差异。物质信仰、伦理信仰与年龄有显著的正相关,精神信仰基本上不存在年龄差异。精神信仰和国家社会信仰与文化程度存在非常显著的正相关,而物质信仰、伦理信仰和宗教信仰均与文化程度存在非常显著的负相关。精神信仰和国家社会信仰与社会安定意识呈正相关,物质信仰和宗教信仰与社会安定意识呈负相关。     

THE PAST IS IN THE PRESENT: READING THE WORK OF EDNA O'SHAUGHNESSY

Inquiries in Psychoanalysis: Collected Papers of Edna O'Shaughnessy. By Edna O'Shaughnessy; edited by Richard Rusbridger. London/New York: Routledge, 2014. 342 pp.     

皮亚杰应是三项图式论者

本文明确提出皮亚杰应是三项图式论者,这涉及到心理学中的许多重大的哲学理论问题。文章分为四个部分:(1)主客体之间的相互作用是以主体活动为中介的;(2)认识信息来源于三项图式构成的环路系统;(3)建构主义的动力机制与三项图式系统的辩证关系;(4)三项图式系统具有客观实在性。总之,皮亚杰的发生认识论并没有违背马克思主义反映论的基本原则。