Juvenescence<\/a>, 3), and he\u2019s surprising that with all the attention given by philosophers to time, so few make the connection with age.<\/p>\nEven Heidegger, who understood time as \u201ca kind of movement, or kinesis, that allows the phenomenon to appear and be taken up in thought and word\u201d and who recognized that \u201cplace, in its situated boundedness, is more primordial than space\u201d \u2013 even Heidegger didn\u2019t pay any attention to age. This surprises Harrison because \u201cwhen it comes to Dasein\u2019s existential determinations, age remains as fundamental as thrownness, projection, fallenness, being-unto-death, and being-with-others\u201d (3).<\/p>\n
Age shapes perception and apprehension: \u201cA young boy and his grandfather in an old-growth forest of the Pacific Northwest may cast their eyes on the same giant redwood, yet they do not see the same phenomenon. Because of their age difference, it appears one way to the boy, another to his elder.\u201d This isn\u2019t projection: The sky appears ageless, but \u201cmy only access to the sky, and to the world of phenomena in general, is from within my own noncelestial age.\u201d Identity is self-sameness through time, but equal account must be taken of how age introduces \u201ca differential into identity\u2019s equation\u201d and thus introduces a differential \u201cinto the appearance of things\u201d (4).<\/p>\n
Age isn\u2019t simply chronological, any more than place is simply extension. Harrison doubts that his brain and his mind are the same age, since \u201cmy mind is linked by affiliation and inheritance to other minds, both past and present. . . . I have loved minds as old as Anaximander and Plato. That makes my mind, whose thought is informed by theirs, over two thousand years old. Whether that makes it older or younger than my brain is anybody\u2019s guess.\u201d His soul is a different age yet, since it is \u201cat least as old as Moses, Homer, and Dante, whose legacies form part of my psychic selfhood.\u201d Not to mention the fact that different parts of our bodies age at different rates (8).<\/p>\n
To talk of \u201crelativity\u201d here it drastically to oversimplify the complex \u201cmanifold of body, mind, and soul, each of which has an enfolded dynamic of its own.\u201d Given this complexity, \u201cthe concept of relativity does as much to obscure as to clarify the bewildering nexus that keeps this manifold mysteriously united in a single person, even as it remains in a state of constant flux, unfolding its unity in what we call \u2013 vaguely enough \u2013 time\u201d (9).<\/p>\n
He invokes Vico to suggest that the complex of \u201cages\u201d in my individual person is embedded in a cultural, historical age. From Vico, we learn that \u201cthe phenomenon\u2019s appearance is conditions by a society\u2019s cultural age as much as it is conditioned by an individual\u2019s existential age.\u201d The shifts and changes of a \u201csociety\u2019s cultural mentality . . . play a formative role in how the phenomenon reveals itself to those who share in that mentality.\u201d Thus truth itself \u201chas its age, or better, its ages\u201d (9-10).<\/p>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"
\u201cOne could say that age is to time what place is to space,\u201d says Robert Pogue Harrison (Juvenescence, 3), and he\u2019s surprising that with all the attention given by philosophers to time, so few make the connection with age. Even Heidegger, who understood time as \u201ca kind of movement, or kinesis, that allows the phenomenon […]<\/p>\n","protected":false},"author":3021,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1187,138],"tags":[],"class_list":["post-17015","post","type-post","status-publish","format-standard","hentry","category-age","category-time"],"yoast_head":"\n
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