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The article "SpaceTime: A psychoanalytic essay" by Bernd Nissen examines the psychoanalytic concepts of space and time. Nissen refers to Sigmund Freud's observations and notes that the unconscious is timeless and has no relationship to linear time. He also discusses the spatial arrangement of the psychic apparatus and the significance of space in psychic reality. Nissen also refers to the work of Bion, who derives geometric concepts from emotional experiences. The text deals with the notion of space and time in psychoanalysis. It argues that the perception of space and time is the result of projecting the functioning of the psychic apparatus onto the external world. It is also noted that the experience of space and time is closely linked to the presence and absence of objects. The realization of space and time occurs through the encounter between mother and child. It is speculated that space and time are not a priori conditions of the psychic apparatus, but are realized through the projection of the extension of the psychic apparatus. The text deals with the consciousness and perception of space and time in psychic systems. It argues that consciousness represents Euclidean space and chronological time as expressions of a priori preconceptions. The fates of place and time take on different forms in individual psychic systems. Consciousness creates an illusory chronological-vectorial temporality and Euclidean spatiality, while the unconscious does not develop a temporal or spatial dimension. It is suspected that conscious and unconscious mechanisms of spatial-temporal aspects interact in the psychic process. [Extracted from the article]

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Copyright of Internationales Archiv für Sozialgeschichte der deutschen Literatur is the property of De Gruyter and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article deals with scenic readings in primary school. A close look at characteristics of graphic storytelling reveals that comics, graphic novels, and graphic picture books provide play values for scenic reading. From a didactic perspective, the article focuses on the opportunities and challenges of scenic readings of graphic stories that come with the shift from the spatial order of the book to a temporal sequence of staging. Through the example of the graphic stories Detektiv John Chatterton and Lehmriese lebt! the article shows how scenic readings can be arranged in primary schools. Insights into concrete classroom discussions make learning potentials for dealing with space and time in graphic stories visible. [ABSTRACT FROM AUTHOR]

Copyright of Hōrin is the property of Iudicium Verlag GmbH and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper looks at several key motivations behind the prisoner of time objection and a view against which it is leveled, the Oxford School of divine temporality, with respect to the Christian God. Shared between these opposing views are concerns for divine freedom and sovereignty. While the objection, coming from divine atemporalists, has in its background a concern for the creator–creature distinction, the Oxford School prizes the authenticity of temporal God–talk in the Scriptures and the coherency of human God–talk more generally. By following these motivations closely in conversation with M–theory discussions about the nature of time as a dimension of spacetime, I propose a new model of God’s relation to time called transcendent temporality. In it, God is transcendently present in our temporal dimension, so that he is temporal but experiences our time differently than we do. Moreover, God has his own time which is distinct from but correlated to our time. God, on this view, is temporal, but in a way that he can experience succession in different ways than our one–directional and linear experience of succession. I conclude by unpacking some implications of this model and addressing possible objections.

Copyright of Journal of German Language & Literature / Istanbul Üniversitesi Alman Dili ve Edebiyai Dergisi / Studien zur Deutschen Sprache und Literatur is the property of Istanbul University, Faculty of Letters and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal for Educational Research Online / Journal für Bildungsforschung Online is the property of Waxmann Verlag GmbH and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

One of the greatest challenges in physics is to merge the established fundamental theories describing the macroscopic and microscopic world, that is General Relativity and Quantum theory, into a quantum theory of gravity. As such a theory is extremely hard to access empirically, philosophical arguments become especially relevant for the justification of such a research endeavour as well as for the assessment of its particular results. In this work I relate several modern approaches towards quantum gravity using both methods from physics and philosophy of science. Physically, I compare the theories in terms of appropriate quantities such as the effective dimension of spacetime geometry. Philosophically I explicate the structure and relations of the different theories using a logical analysis. As a result there are indications for a crystallization process of theories towards a unified theory of quantum gravity. Since unification adds a significant epistemological value for a scientific theory, this might provide non-empirical corroboration. Besides a logical analysis, further elaboration of other relevant aspects of theory evolution such as the historical or sociological dimension should strengthen this argument. [ABSTRACT FROM AUTHOR]

Ted Sider argues that nihilism about objects is incompatible with the metaphysical possibility of gunk and takes this point to show that nihilism is flawed. I shall describe one kind of nihilism able to answer this objection. I believe that most of the things we usually encounter do not exist. That is, I take talk of macroscopic objects and macroscopic properties to refer to sets of fundamental properties, which are invoked as a matter of linguistic convention. This view is a kind of nihilism: it rules out the existence of objects; that is, from an ontological point of view, there are no objects. But unlike the moderate nihilism of Mark Heller, Peter van Inwagen and Trenton Merricks that claims that most objects do not exist, I endorse a radical nihilism according to which there are no objects in the world, but only properties instantiated in spacetime. As I will show, radical nihilism is perfectly compatible with the metaphysical possibility of gunk. It is also compatible with the epistemic possibility that we actually live in a gunk world. The objection raised by Ted Sider only applies to moderate nihilism that admits some objects in its ontology.

The main aim of this paper is to provide an interpretative application of Józef Życiński’s philosophical work. I claim that one can find in Życiński’s thought criteria for evaluating certain positions which use platonistic concepts in order to solve specific problems in the context of philosophy of physics, especially philosophy of spacetime. After reconstructing Życiński’s philosophy, I use the derived criteria to evaluate positions of Howard Stein’s and Max Tegmark’s. I conclude that, according to criteria taken from Życiński’s philosophy, the former’s views are more plausible, and so create a better starting point in developing a platonistic structuralist position.

The spatial thinking of French Jesuit Michel de Certeau (1925- 1986) has been frequently discussed and put in context with the spatial turn. De Certeau's spatial theory is organized through a framework of dualistic key-categories: space and place, map and tour, strategy and tactic. However, his theory has more to offer than a formal pattern for describing spatial practices in urban space in the vein of French structuralism. The distinction between spaces and places rather holds a strong normative implication. His practical transformation from places into spaces thus not only plays an important role for his cultural history of everyday life developed in Arts de faire, but also in his work on historical writing and meta-historiography, and his research in early modern mysticism. This paper examines the main features of de Certeau's theory of space and their interdisciplinary appropriation, as well as discusses the potential of the spatial practice approach for social and cultural studies beyond the conceptualization of everyday practices of resistance. [ABSTRACT FROM AUTHOR]

»Mapping (in) Time and Space. Maps and Mapping in the Theoretical Discourse and in David Albahari's Texts«. In literary texts which address the disintegration of Yugoslavia, (alternative) narratives of history are very important. Moreover, in David Albahari's Snežni covek/Snow Man (1995) and Mamac/Bait (1996) the map as medium has a strong presence. In Mamac the protagonist spreads out a map of Europe to explain his country's history. In Snežni covek the protagonist believes that he lives in the house of a cartographer. An historical atlas dominates the talks between the protagonist and a professor of political science. The article connects the literary approaches to the map as medium in the texts of Albahari with theoretical discourses on cartography and practices of mapping (Sybille Krämer, Denis Cosgrove, Franco Farinelli, Frank Lestringant, Michel de Certeau). The map as medium is connected with the practice of mapping (in) time and space. This is important because the disintegration of Yugoslavia is central in both texts: The process of disintegration demonstrates disorientation in relation to time and space. The map freezes a certain spatial and temporal configuration -- and represents a position from which the past, present and future can be defined, but also whether and how borders have shifted. [ABSTRACT FROM AUTHOR]

The article focuses on the compatibility between the comprehension of space and time by Immanuel Kant and that of the scale relativity theory (SRT).

The article discusses the relationship between time and telegraphy. With the introduction of the telegraph, it became for the first time possible to transfer information in greater speed. With the new range of possibilities opened, it was widely believed that man had overcome time itself. This article, however, sets to demonstrate that quite the opposite is true. Time had not been overcome, rather, it had simply changed its rhythm. Ever since modern information technology had been introduced, time had not vanished nor was it vanquished. The only thing that has changed is the human perception of it. Far from rendering time insignificant, shorter time spans increasingly gained importance. Thus, technology did not overcome time, but rather altered the human perception of it.

The article offers a literary criticism of "Anděl," or "Angel Station," by Czech writer Jáchym Topol. The subject matter of the author's writing deals with the period in Czechoslovakia after 1991, when Communism collapsed, on a thematic, linguistic, and structural level. The thriller deals with the quest for happiness in difficult times, transforming into an allegory of salvation. The paper demonstrates how allegory is created through certain poetics of transposition, by displacement of characters in time and space.

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Copyright of Sociologia Internationalis is the property of Duncker & Humblot GmbH and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In many Third World countries, ethnic times, limits, frames of reference, legal systems, social models, and views of the world are not only being relativized through the implementation of „Western“ organizational and production-driven rationality, but are being integrated radically into the order of the „Second Modernity“. In the context of breathtakingly fast processes of modernization, Global Time, as a „new“ temporal order of linearly conceived progress, can be interpreted as a means of domination. This temporal-spatial delimitation will be delineated through historical analogies and examples from the Highlands of Papua New Guinea. Their social and cultural implications can, in part, be extended to other countries and areas of the Third World. Central dimensions of this process are the dissolution of the gerontocratic transmission of knowledge, the introduction of intimacy into the family as a new unit of consumption, the transformation or destruction of magical practices and ideas, the change in gender roles and relations, the life style, the function of missionary work, and the accumulation of power and prestige. Five analytical segments trace the division of Lived Time and Global Time, of cyclical-mythological and linear-quantifiable time, and the opening of the spatially limited world of the ethnic group through new forms of social mobility. In addition to (2) historical analogies regarding the genesis of time measurement and the temporal structuration of (social) space, we will touch on (3) the division of Lived Time (primary world) and Global Time (systemic level) in the process of modernization, which leads to (4) the dissolution of the gerontocratic transmission of knowledge (Global Time and abstraction), (5) the replacement of subsistence production by the accumulation of goods and money (Global Time and economy), and finally (6) the delimitation of magic spaces and systems of reference (Global Time and religion) through the transmission of an ethical universalism. In closing, we will discuss the limits of and resistance to this comprehensive program of modernization. [ABSTRACT FROM AUTHOR]

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The article comments on and critiques an article by geographer Benno Werlen on social geography, social theory, and the social construction of space, published in this issue of the journal. Topics addressed include geography as a subset of systems theory, changing societal attitudes to time and space, and social action.

The article comments on and critiques an article by geographer Benno Werlen on social geography, social theory, and the social construction of space, published in this issue of the journal. Topics addressed include physical geography, the connection between space and time, and the history of geography.