زمن (Arabic Wikipedia)

Analysis of information sources in references of the Wikipedia article "زمن" in Arabic language version.

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adelaide.edu.au

ebooks.adelaide.edu.au

ahdictionary.com

  • "Time". The American Heritage Dictionary of the English Language (ط. Fourth). 2011. مؤرشف من الأصل في 19 يوليو 2012. A nonspatial continuum in which events occur in apparently irreversible succession from the past through the present to the future.

archive-it.org

wayback.archive-it.org

  • Rynasiewicz، Robert : Johns Hopkins University (12 أغسطس 2004). "Newton's Views on Space, Time, and Motion". موسوعة ستانفورد للفلسفة. Stanford University. مؤرشف من الأصل في 11 ديسمبر 2015. اطلع عليه بتاريخ 5 فبراير 2012. Newton did not regard space and time as genuine substances (as are, paradigmatically, bodies and minds), but rather as real entities with their own manner of existence as necessitated by God's existence ... To paraphrase: Absolute, true, and mathematical time, from its own nature, passes equably without relation to anything external, and thus without reference to any change or way of measuring of time (e.g., the hour, day, month, or year).

bipm.org

www1.bipm.org

books.google.com

  • Rust، Eric Charles (1981). Religion, Revelation and Reason. Mercer University Press. ص. 60. ISBN:978-0865540583. مؤرشف من الأصل في 2017-04-03. اطلع عليه بتاريخ 2015-08-20. Profane time, as ميرتشا إلياده points out, is linear. As man dwelt increasingly in the profane and a sense of history developed, the desire to escape into the sacred began to drop in the background. The myths, tied up with cyclic time, were not so easily operative. [...] So secular man became content with his linear time. He could not return to cyclic time and re-enter sacred space though its myths. [...] Just here, as Eliade sees it, a new religious structure became available. In the Judaeo-Christian religions – Judaism, Christianity, Islam – history is taken seriously, and linear time is accepted. The cyclic time of the primordial mythical consciousness has been transformed into the time of profane man, but the mythical consciousness remains. It has been historicized. The Christian mythos and its accompanying ritual are bound up, for example, with history and center in authentic history, especially the Christ-event. Sacred space, the Transcendent Presence, is thus opened up to secular man because it meets him where he is, in the linear flow of secular time. The Christian myth gives such time a beginning in creation, a center in the Christ-event, and an end in the final consummation.
  • Wolfson، Elliot R. (2006). Alef, Mem, Tau: Kabbalistic Musings on Time, Truth, and Death. University of California Press. ص. 111. ISBN:978-0520932319. مؤرشف من الأصل في 2020-01-23. {{استشهاد بكتاب}}: |archive-date= / |archive-url= timestamp mismatch (مساعدة) Extract of page 111
  • Hus، Boʿaz؛ Pasi، Marco؛ Von Stuckrad، Kocku (2011). Kabbalah and Modernity: Interpretations, Transformations, Adaptations. BRILL. ISBN:978-9004182844. مؤرشف من الأصل في 2017-04-03.
  • Layton، Robert (1994). Who needs the past?: indigenous values and archaeology (ط. 2nd). Routledge. ص. 7. ISBN:978-0415095587. مؤرشف من الأصل في 2017-04-03. اطلع عليه بتاريخ 2011-04-09., Introduction, p. 7

canada.com

eb.com

academic.eb.com

nawcc.org

nist.gov

oxforddictionaries.com

  • "Oxford Dictionaries:Time". Oxford University Press. 2011. مؤرشف من الأصل في 4 يوليو 2012. اطلع عليه بتاريخ 18 مايو 2017. The indefinite continued progress of existence and events in the past, present, and future regarded as a whole

phys.org

stanford.edu

plato.stanford.edu

  • Rynasiewicz، Robert : Johns Hopkins University (12 أغسطس 2004). "Newton's Views on Space, Time, and Motion". موسوعة ستانفورد للفلسفة. Stanford University. مؤرشف من الأصل في 11 ديسمبر 2015. اطلع عليه بتاريخ 5 فبراير 2012. Newton did not regard space and time as genuine substances (as are, paradigmatically, bodies and minds), but rather as real entities with their own manner of existence as necessitated by God's existence ... To paraphrase: Absolute, true, and mathematical time, from its own nature, passes equably without relation to anything external, and thus without reference to any change or way of measuring of time (e.g., the hour, day, month, or year).
  • Markosian، Ned. "Time". في Edward N. Zalta (المحرر). The Stanford Encyclopedia of Philosophy (Winter 2002 Edition). مؤرشف من الأصل في 2019-11-21. اطلع عليه بتاريخ 2011-09-23. The opposing view, normally referred to either as "Platonism with Respect to Time" or as "Absolutism with Respect to Time", has been defended by Plato, Newton, and others. On this view, time is like an empty container into which events may be placed; but it is a container that exists independently of whether or not anything is placed in it.

ucdavis.edu

www-philosophy.ucdavis.edu

  • Mattey، G.J. (22 يناير 1997). "Critique of Pure Reason, Lecture notes: Philosophy 175 UC Davis". مؤرشف من الأصل في 2005-03-14. اطلع عليه بتاريخ 2011-04-09. What is correct in the Leibnizian view was its anti-metaphysical stance. Space and time do not exist in and of themselves, but in some sense are the product of the way we represent things. The[y] are ideal, though not in the sense in which Leibniz thought they are ideal (figments of the imagination). The ideality of space is its mind-dependence: it is only a condition of sensibility.... Kant concluded ... "absolute space is not an object of outer sensation; it is rather a fundamental concept which first of all makes possible all such outer sensation."...Much of the argumentation pertaining to space is applicable, mutatis mutandis, to time, so I will not rehearse the arguments. As space is the form of outer intuition, so time is the form of inner intuition.... Kant claimed that time is real, it is "the real form of inner intuition."

utm.edu

iep.utm.edu

  • Burnham، Douglas : Staffordshire University (2006). "Gottfried Wilhelm Leibniz (1646–1716) Metaphysics – 7. Space, Time, and Indiscernibles". The Internet Encyclopedia of Philosophy. مؤرشف من الأصل في 14 مايو 2011. اطلع عليه بتاريخ 9 أبريل 2011. First of all, Leibniz finds the idea that space and time might be substances or substance-like absurd (see, for example, "Correspondence with Clarke," Leibniz's Fourth Paper, §8ff). In short, an empty space would be a substance with no properties; it will be a substance that even God cannot modify or destroy.... That is, space and time are internal or intrinsic features of the complete concepts of things, not extrinsic.... Leibniz's view has two major implications. First, there is no absolute location in either space or time; location is always the situation of an object or event relative to other objects and events. Second, space and time are not in themselves real (that is, not substances). Space and time are, rather, ideal. Space and time are just metaphysically illegitimate ways of perceiving certain virtual relations between substances. They are phenomena or, strictly speaking, illusions (although they are illusions that are well-founded upon the internal properties of substances).... It is sometimes convenient to think of space and time as something "out there," over and above the entities and their relations to each other, but this convenience must not be confused with reality. Space is nothing but the order of co-existent objects; time nothing but the order of successive events. This is usually called a relational theory of space and time.

web.archive.org

  • "Oxford Dictionaries:Time". Oxford University Press. 2011. مؤرشف من الأصل في 4 يوليو 2012. اطلع عليه بتاريخ 18 مايو 2017. The indefinite continued progress of existence and events in the past, present, and future regarded as a whole
    • "Webster's New World College Dictionary". 2010. مؤرشف من الأصل في 5 أغسطس 2011. اطلع عليه بتاريخ 9 أبريل 2011. 1.indefinite, unlimited duration in which things are considered as happening in the past, present, or future; every moment there has ever been or ever will be… a system of measuring duration 2.the period between two events or during which something exists, happens, or acts; measured or measurable interval
    • "Education". مؤرشف من الأصل في 2019-05-01.
    • "New atomic clock can keep time for 200 million years: Super-precise instruments vital to deep space navigation". Vancouver Sun. 16 فبراير 2008. مؤرشف من الأصل في 2012-02-11. اطلع عليه بتاريخ 2011-04-09.
    • "NIST-F1 Cesium Fountain Clock". مؤرشف من الأصل في 2020-03-25. اطلع عليه بتاريخ 2015-07-24.
    • "Byrhtferth of Ramsey". موسوعة بريتانيكا. 2008. مؤرشف من الأصل في 2019-12-12. اطلع عليه بتاريخ 2008-09-15. {{استشهاد ويب}}: |archive-date= / |archive-url= timestamp mismatch (مساعدة) واستعمال الخط المائل أو الغليظ غير مسموح: |ناشر= (مساعدة)
    • "12 attoseconds is the world record for shortest controllable time". 12 مايو 2010. مؤرشف من الأصل في 5 أغسطس 2011. اطلع عليه بتاريخ 19 أبريل 2012.
    • Organisation Intergouvernementale de la Convention du Métre (1998). The International System of Units (SI), 7th Edition (PDF). مؤرشف من الأصل (PDF) في 2004-04-27. اطلع عليه بتاريخ 2011-04-09.
    • Rust، Eric Charles (1981). Religion, Revelation and Reason. Mercer University Press. ص. 60. ISBN:978-0865540583. مؤرشف من الأصل في 2017-04-03. اطلع عليه بتاريخ 2015-08-20. Profane time, as ميرتشا إلياده points out, is linear. As man dwelt increasingly in the profane and a sense of history developed, the desire to escape into the sacred began to drop in the background. The myths, tied up with cyclic time, were not so easily operative. [...] So secular man became content with his linear time. He could not return to cyclic time and re-enter sacred space though its myths. [...] Just here, as Eliade sees it, a new religious structure became available. In the Judaeo-Christian religions – Judaism, Christianity, Islam – history is taken seriously, and linear time is accepted. The cyclic time of the primordial mythical consciousness has been transformed into the time of profane man, but the mythical consciousness remains. It has been historicized. The Christian mythos and its accompanying ritual are bound up, for example, with history and center in authentic history, especially the Christ-event. Sacred space, the Transcendent Presence, is thus opened up to secular man because it meets him where he is, in the linear flow of secular time. The Christian myth gives such time a beginning in creation, a center in the Christ-event, and an end in the final consummation.
    • Wolfson، Elliot R. (2006). Alef, Mem, Tau: Kabbalistic Musings on Time, Truth, and Death. University of California Press. ص. 111. ISBN:978-0520932319. مؤرشف من الأصل في 2020-01-23. {{استشهاد بكتاب}}: |archive-date= / |archive-url= timestamp mismatch (مساعدة) Extract of page 111
    • Hus، Boʿaz؛ Pasi، Marco؛ Von Stuckrad، Kocku (2011). Kabbalah and Modernity: Interpretations, Transformations, Adaptations. BRILL. ISBN:978-9004182844. مؤرشف من الأصل في 2017-04-03.
    • Markosian، Ned. "Time". في Edward N. Zalta (المحرر). The Stanford Encyclopedia of Philosophy (Winter 2002 Edition). مؤرشف من الأصل في 2019-11-21. اطلع عليه بتاريخ 2011-09-23. The opposing view, normally referred to either as "Platonism with Respect to Time" or as "Absolutism with Respect to Time", has been defended by Plato, Newton, and others. On this view, time is like an empty container into which events may be placed; but it is a container that exists independently of whether or not anything is placed in it.
    • Mattey، G.J. (22 يناير 1997). "Critique of Pure Reason, Lecture notes: Philosophy 175 UC Davis". مؤرشف من الأصل في 2005-03-14. اطلع عليه بتاريخ 2011-04-09. What is correct in the Leibnizian view was its anti-metaphysical stance. Space and time do not exist in and of themselves, but in some sense are the product of the way we represent things. The[y] are ideal, though not in the sense in which Leibniz thought they are ideal (figments of the imagination). The ideality of space is its mind-dependence: it is only a condition of sensibility.... Kant concluded ... "absolute space is not an object of outer sensation; it is rather a fundamental concept which first of all makes possible all such outer sensation."...Much of the argumentation pertaining to space is applicable, mutatis mutandis, to time, so I will not rehearse the arguments. As space is the form of outer intuition, so time is the form of inner intuition.... Kant claimed that time is real, it is "the real form of inner intuition."
    • Burnham، Douglas : Staffordshire University (2006). "Gottfried Wilhelm Leibniz (1646–1716) Metaphysics – 7. Space, Time, and Indiscernibles". The Internet Encyclopedia of Philosophy. مؤرشف من الأصل في 14 مايو 2011. اطلع عليه بتاريخ 9 أبريل 2011. First of all, Leibniz finds the idea that space and time might be substances or substance-like absurd (see, for example, "Correspondence with Clarke," Leibniz's Fourth Paper, §8ff). In short, an empty space would be a substance with no properties; it will be a substance that even God cannot modify or destroy.... That is, space and time are internal or intrinsic features of the complete concepts of things, not extrinsic.... Leibniz's view has two major implications. First, there is no absolute location in either space or time; location is always the situation of an object or event relative to other objects and events. Second, space and time are not in themselves real (that is, not substances). Space and time are, rather, ideal. Space and time are just metaphysically illegitimate ways of perceiving certain virtual relations between substances. They are phenomena or, strictly speaking, illusions (although they are illusions that are well-founded upon the internal properties of substances).... It is sometimes convenient to think of space and time as something "out there," over and above the entities and their relations to each other, but this convenience must not be confused with reality. Space is nothing but the order of co-existent objects; time nothing but the order of successive events. This is usually called a relational theory of space and time.
    • Layton، Robert (1994). Who needs the past?: indigenous values and archaeology (ط. 2nd). Routledge. ص. 7. ISBN:978-0415095587. مؤرشف من الأصل في 2017-04-03. اطلع عليه بتاريخ 2011-04-09., Introduction, p. 7
    • Augustine of Hippo. Confessions. مؤرشف من الأصل في 19 يناير 2012. اطلع عليه بتاريخ 9 أبريل 2011. Book 11, Chapter 14.
    • Kant، Immanuel (1787). The Critique of Pure Reason, 2nd edition. مؤرشف من الأصل في 13 أبريل 2011. اطلع عليه بتاريخ 9 أبريل 2011. translated by J.M.D. Meiklejohn, eBooks@Adelaide, 2004

wikisource.org

en.wikisource.org

wikiwix.com

archive.wikiwix.com

  • "Time". The American Heritage Dictionary of the English Language (ط. Fourth). 2011. مؤرشف من الأصل في 19 يوليو 2012. A nonspatial continuum in which events occur in apparently irreversible succession from the past through the present to the future.

yourdictionary.com

    • "Webster's New World College Dictionary". 2010. مؤرشف من الأصل في 5 أغسطس 2011. اطلع عليه بتاريخ 9 أبريل 2011. 1.indefinite, unlimited duration in which things are considered as happening in the past, present, or future; every moment there has ever been or ever will be… a system of measuring duration 2.the period between two events or during which something exists, happens, or acts; measured or measurable interval