The Philosophical Odyssey of Temporality

During their research of the explanation of the world, most authors were, and still are, concerned about temporality. However, the literature of the subject is dominated by a proliferation of opinions and a dramatic absence of demonstrations, the tenacity of historians, poets and philosophers deserves praise. In his Annales, the Latin poet Tacitus (c.55-c.120) notices that there is little distance between art and error (Book IV, Ch. LVIII, 3).


Introduction
Since antiquity, the main trends of thought have developed from the idea of eternity: in many cultures, man in his anguish refuses death by attributing himself an eternal destiny. The idea of eternity can be considered a prodrom of temporality; a major precursor of time observed as soon as the writing was invented about 5000 years ago. This study reviews the main concepts of temporality, according to their appearance in history, and through over fifty major authors. In most theogonies, Gods created humans with the purpose of being served and venerated; but, as they were afraid of being overwhelmed by these creatures of their own making, an idea which may seem strange to us, they made them mortals. They could then exert their occult Uranian influence by using aging and subsequent death. God must be written with a capital letter, as the Latin poet Petronius (?-c.65 CE) (CXIV) did in Satiricon, and as Tacitus did in in a heap at his side. We are here for eternity; he who does not take care of that is a total fool! » [2], p. 62). The Djed ( Figure 2) is a pillarshaped amulet which was intended to allow the pharaoh to live on « for ever in the next world » [3], Ch. III). The Djed appears on the side of the throne of Sesostris I (1970( -1928 which was found in Karnak (Museum of Egyptian Antiquities in Cairo). It reminds the backbone of Osiris [4], p. 27), the God of rebirth after death. In his hypogeum, Amenophis II receives the cross of life Ankh ( Figure   2) from the Goddess Hathor, thus conferring the gift of immortality [4], p. 121). In Odes, the Latin poet Horace (65-8 BCE) writes « we shall take the barque for the eternal exile » (Book II, III). For the polytheists (early 1 st century), αιων (aion) is the eternal duration, associated with change. The fourth century Greek philosopher Euhemerus made a rational study of the post mortem divination of monarchs and prophets, called euhemerism, which is today lost in part. Medieval Judeo-Christians used the expression eternal time [5], p. 522).  to the meridian mark the days » (Titre IV, §8). This is the rigorous semantic of an Avocat General at the Court of Cassation who was not, however, an astronomer.

The Year
The year was used in Mesopotamia from the late 3 rd millennium

Past, Present and Future
Homer refers to what has passed using the word παρωξηµενοζ The present is initiated with οενεστωζ, but its reality is denied (5, p. 551). They were right, because present time is a concept. In on Common Conceptions against the Stoics, Plutarch criticizes them with an unjustified reproach: « it is contrary to the notion that we have a future time and a past, but no present » (5, p. 549). In Isis, he mentions Rhea, the mother of Gods, spouse of Cronus (or Kronos), and the source of duration [8].

The Clepsydra
The Latin writer Cicero (106-43) uses ad clepsydram, which means: under the control of the clepsydra, which is a water clock.

The Physical State of a System
The Greek philosopher and mathematician Pythagoras (c.570-c.480) considers that « everything changes, nothing disappears ». In de Natura, the Greek philosopher Parmenides (c.504-450) explains that the Universe is stationary. On the other hand, the Greek philosopher Heraclitus (c.541-c.480) has an intuition of impermanence: Παντα ρει και ουδεν µενει (everything flows, nothing remains) [5]. In de Rerum Natura, Lucretius writes that « nothing stays the same as it is now » (Song V, 830). In on the E at Delphi, Plutarch pointed out the impossibility of « observing a deadly substance twice in the same physical state » (5, p. 555).
Time and duration will be defined from the concept of state of a system [13].

Conclusion
Tacitus reminds us that « The habits were modified, according to needs; also, today's innovation would soon happen in the manners » (Book XII, Ch. VI, 3). The long and rich odyssey of time, from eternity to Einstein's interrogation, offers an unexpected illustration of Titus's aphorism.

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