Cyclical Time in Mazdaism and Ismailism

2021 ◽  
pp. 1-58
Author(s):  
Henry Corbin
Keyword(s):  
Cyclical Time

Echo, Desire, and the Grounds of Knowledge: A Mytho-Poetic Assessment of Buttimer's Geography and the Human Spirit

1994 ◽  
Vol 12 (4) ◽  
pp. 495-507 ◽  
Author(s):  
Steve Pile
Keyword(s):  
The Other ◽  
Human Spirit ◽  
Cyclical Time ◽  
History Of ◽  
The Way ◽  
Three Phases

In Geography and the Human Spirit, Buttimer argues that the history of geographical concern is marked by cyclical time, which is distinguished by three phases: Phoenix, Faust, and Narcissus, By taking a longer look at one of these myths, Narcissus, it is possible to suggest that Buttimer bases her account on some problematic assumptions. Thus, the figure of Echo, absent from Buttimer's telling of the myth, can return to disrupt her story. This mytho-poetic assessment reveals something of the way in which ‘others’ are constituted in her story: I take this erasure to be symptomatic of an ‘othering’ humanism, which is predicated on the other, but considers itself self-grounded and thereby distances itself from others. The conclusion questions Buttimer's universalism, her concept of cyclical time, and her sense of a liberation cry of humanism, I suggest that an emancipatory geography cannot rely on undisclosed and marginalized ‘others’, in this case represented by the figure of Echo.

scholarly journals Time in the Upaniṣads

Religions ◽  
2020 ◽  
Vol 11 (2) ◽  
pp. 60
Author(s):  
Signe Cohen
Keyword(s):  
Vedic Ritual ◽  
Scholarly Literature ◽  
Time Period ◽  
Cyclical Time ◽  
The World ◽  
New Ideas ◽  
Ways Of Thinking ◽  
Transitional Time

The Upaniṣads (ca. 800 BCE) were composed during a transitional time period in Hinduism when Vedic ritual and cosmogonic ideas began to give way to new worldviews. The intriguing Upaniṣadic notions of time have received little attention in the scholarly literature compared to the elaborate models of cyclical time that develop in later texts. I propose, however, that the Upaniṣads represent a seminal reorientation in Hindu conceptions of time. We still find an older view of time in the Upaniṣads as something that marks the rhythms of the ritual year, but later Upaniṣadic texts begin to explore entirely new ways of thinking about time. I propose that the movement away from the more integrated view of the material and immaterial as one reality in the Vedas towards a radical dualism between the spiritual and the material in later Hindu thought informs many of the new ideas of time that emerge in the Upaniṣads, including that of time as an abstract construct. The authors of the Upaniṣads investigate—and ultimately reject—the notion of time itself as the cause of the visible world, ponder the idea that time is something that is created by a divine being in order to structure the world, speculate that time may be a mere intellectual construct, and postulate that the highest reality may be situated in a realm that is outside of time altogether.

Axiomatisation and decidability ofF andP in cyclical time

1994 ◽  
Vol 23 (2) ◽  
pp. 197-224 ◽  
Author(s):  
Mark Reynolds
Keyword(s):  
Cyclical Time

THE CONSTRUCTION OF MEMORY: THE USE OF CLASSIC PERIOD DIVINATORY TEXTS IN THE LATE POSTCLASSIC MAYA CODICES

2011 ◽  
Vol 22 (2) ◽  
pp. 449-462 ◽  
Author(s):  
Gabrielle Vail ◽  
Christine Hernández
Keyword(s):  
Cultural Knowledge ◽  
Classic Period ◽  
Seasonal Cycles ◽  
Postclassic Period ◽  
The Past ◽  
Cyclical Time ◽  
Late Postclassic ◽  
Celestial Bodies ◽  
Time Periods ◽  
Human Actors

AbstractMaya codices were important repositories of cultural knowledge and traditions passed down through the centuries. Rather than being focused on human actors, however, the Late Postclassic period Maya screenfolds contain almanacs that predict the movements of celestial bodies during earlier time periods. The purpose of these seemingly “out-of-date” tools was to predict the future based on notions of cyclical time. Recent research suggests that centuries-old astronomical almanacs do more than model the past or formulate rituals. Instead, they are formulated to integrate celestial events with other cycles of time and to contextualize them with events from the mythic past, such as the destruction of a former world by flood. The memory of this calamitous primordial event, framed in terms of astronomical and seasonal cycles, is preserved in pre-Hispanic and historic documents as a means of conveying the ill-fortune associated with like-in-kind events that are certain to repeat, and of scheduling the performance of appropriate ritual actions to mitigate their destructive potential.

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