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Belonging to Time
Unformatted Document Text:  Things Past, trans. By Scott Moncrief, (New York: Vintage Books, 1981), 906. 3. Proust, Time Regained, p 904. 4. Proust, Time Regained, p. 908. 5. See Deleuze, Cinema II: The Time Image, trans. By Hugh Tomlinson and Robert Galeta (New York, The Athlone Press, 1989), pp. 164-188. 6. See the exchanges beetween the Dalai Lama and neuroscientists in Francesco Varela ed., Sleeping, Dreaming and Dying: An Exploration of Consciousness with the Dalai Lama (Boston: Wisdom, 1997). 7. For example, Proust may think that the reverberations that constitute duration move you close to an experience of timelessness as eternity, as when he says “that the contemplation, though it was of eternity, has been fugitive.” Time Regained, p 908. Bergson, on the other hand, tends to treat time as continuous alteration, while Nietzsche is more attuned to the periodic leaps through which new twists and turns emerge.

Authors: Connolly, William.
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Things Past, trans. By Scott Moncrief, (New York: Vintage Books,
1981), 906.
3. Proust, Time Regained, p 904.
4. Proust, Time Regained, p. 908.
5. See Deleuze, Cinema II: The Time Image,
trans. By Hugh
Tomlinson and Robert Galeta (New York, The Athlone Press, 1989),
pp. 164-188.
6. See the exchanges beetween the Dalai Lama and neuroscientists
in Francesco Varela ed., Sleeping, Dreaming and Dying: An
Exploration of Consciousness with the Dalai Lama (Boston: Wisdom,
1997).
7. For example, Proust may think that the reverberations that
constitute duration move you close to an experience of
timelessness as eternity, as when he says “that the
contemplation, though it was of eternity, has been fugitive.”
Time Regained, p 908. Bergson, on the other hand, tends to treat
time as continuous alteration, while Nietzsche is more attuned to
the periodic leaps through which new twists and turns emerge.


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