Philosophiegeschichte der Zeit

Gloy, Karen

doi:10.30965/9783846746714

Cited by 9 publications

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“…With some differences, Coope (2005) 146-147 gives a similar account. Contra Cornford (1937) 98, n. 1, Vlastos (1965) 407, n. 21, Mohr (2005 68-71, Gloy (2008) 42-44 and Schmidt (2012) 21-23. As Wilberding (2016 14 explains, there is some evidence that this distinction was developed in the Neo-Platonic reading of the Timaeus, see esp.…”

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What Time is Not

Seissl

2022

Int. J. Platonic Tradit.

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In one of the most famous but equally obscure passages in the Timaeus, Plato describes the generation of time and the heavens. The “moving image of eternity” (37d5) is commonly read as Plato’s most general characterisation of time. Rémi Brague famously challenged the traditional interpretation on linguistic grounds by claiming that Plato actually did not conceive of time as an image (εἰκών) but rather as a number (ἀριθμός). In this paper, I shall claim that this controversy is by no means a modern one. The traditional interpretation is mostly owed to Plato’s most prominent reader, Plotinus, who famously conceives of time in relation to eternity (Enn. III.7.13.24-25). Brague’s alternative reading, however, is anticipated by Simplicius’ attempt to refute the Plotinian interpretation, as I shall show. According to my reconstruction, Simplicius’ reading of the Timaeus not only shows why the traditional interpretation falls short, but it also offers a systematic argument that bolsters Brague’s alternative reading. Finally, I shall show that this is consistent with Plato’s text. It shall become clear that current interpretative problems are essentially prefigured in the late ancient debate.

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“…Emphasis in the original. A more cautious interpretation is suggested by Gloy (2008) 37. She takes the identification of εἰκών with time in a metaphorical sense: "Mit der These, daß die Zeit Abbild sei, und zwar Abbild des Äon, verwendet Platon eine seiner Lieblingsmetaphern, das Urbild-Abbild-Verhältnis".…”

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