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Preprint

French

ID: <

10670/1.c4gobx

>

Where these data come from
For a new paradigm. The conceptual dichotomy between space and time has (become) an obstacle to progress in thinking: let’s start with the movement!

Abstract

more than two thousand years of philosophical and physical thinking, we inherit the two separate concepts of space and time. The physical theory of relativity promotes a closer association between time and space, but it does not change this conceptual dichotomy: it links the readings made on the rules and those made on the clocks; but there are always two categories of instruments, there are always two concepts, there are always two types of variables from the outset. This situation hides various embarrassments. We summarise them in the unease that the spirit felt in front of the original separation from which we left: how to think about time without space (without the world!) when all the experiences of time that “counts” refer us to movements in space? And how can we think of space without time when our space experience is built by real or simulated movements in the brain, with the time that supports them? To speak we need the two separately, but what is real is not time or space, it is the link between the two. We will call this movement of space and time: this word has both a spatial meaning, in the amplitude of the movement, and the temporal meaning in the proceedings of the movement. In this text, we want to promote “first” movement, position space and time in a “second” way, found in the comparison of various movements, and outline research directorates to be carried out there. A few examples show in a preliminary way how such a change of perspective takes place and what it can bring. By stating the primacy of the movement, we have to face daunting logical difficulties. To get out of it, we must first promote, at the same time as we do for the movement, a renewed understanding of our rationality, i.e. the way we build our representations of the world. And composing a cartesian or substantial rationality (that of an observer who looks at the world from the outside: time on the one hand, space on the other) with the rationality of an observer who cannot look at the world from outside; in the world, he can only talk about it and compare things with each other (time is not space, space is not time). It is then necessary to choose a ‘starting point’, not from a logical approach that has no starting point, but from a particular practice. This makes the risk worth taking. It releases us from jails and embarrassments from a duality that has become static and scleroing at work in all areas, from language to physics, arts and philosophy. It leads us to grasp the share of arbitrariness in building, based on the multiplicity of relationships, space and time, the substance of which continues to escape us; it leads us to see the multiple transhumances observed between space and time, not as hangers, but as constituting reality, far from a bipolar pattern. Finally, it provides new practical rules for understanding and action, in line with what has already been thought of.

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