"Ever since Aristotle all discussions of the concept of time have clung in principle to the Aristotelian definition; that is, in taking time as their theme, they have taken it as it shows itself in circumspective concern. Time is what is 'counted'; that is to say, it is what is expressed and what we have in view, even if unthematically, when the travelling pointer (or the shadow) is made present. When one makes present that which is moved in its movement, one says 'now here, now here, and so on'. The "nows" are what get counted. And these show themselves 'in every "now"' as "nows" which will 'forthwith be no-longer-now' and "nows" which have 'just been not-yet-now'. 1 The world-time which is 'sighted' in this manner in the use of clocks, we call the "now-time" [Jetzi-Zeit ]. "
Heidegger, B&T, pág. 473
Este questão que Heidegger aponta penso que estará na origem de um problema em arqueologia. É o que passaremos a designar como a perspectiva do momentum. Deriva da seguinte definição de Aristóteles:
"We must take this as our starting-point and try to discover-since we wish to know what time is-what exactly it has to do with movement."
Aristotles, livro IV parte 11.
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