Analysis of information sources in references of the Wikipedia article "زمن" in Arabic language version.
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).
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.
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timestamp mismatch (مساعدة) Extract of page 111{{استشهاد ويب}}
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timestamp mismatch (مساعدة) واستعمال الخط المائل أو الغليظ غير مسموح: |ناشر=
(مساعدة)The indefinite continued progress of existence and events in the past, present, and future regarded as a whole
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).
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.
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."
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.
The indefinite continued progress of existence and events in the past, present, and future regarded as a whole
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
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timestamp mismatch (مساعدة) واستعمال الخط المائل أو الغليظ غير مسموح: |ناشر=
(مساعدة)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.
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timestamp mismatch (مساعدة) Extract of page 111The 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.
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."
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.
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