0:03
People say that there is past, present and future, especially the grammatical ones. And you know that Augustinho was a teacher of what we would call today linguistics and literature. Where he was born, in Argélia, before the moment he wanted to become a saint and left his family to go to Rome. Strange holiness, but the thought is magnificent. Past, present and future. Only...
0:44
That the past is not, nothing is in the past, the past has no material existence, the past is nothing, the past does not exist, the past is not. The future neither. Nothing exists in the future, the future has no material existence, the future is not. We have the present left, but the strange present, which is also not. Because if it were, it would remain and it would be eternity. The strange present, which for being time, needs to stop being.
1:23
and transform into the past. I get fascinated. I get fascinated and look that I've already taught this a few hundred times and every time I explain it, my eye shines. Because notice,
1:46
For the being to be, it cannot cease to be. If the present is, it must remain present. If it is present, it remains present. It is the instant that does not leave there, it is eternity. Therefore, for the present to be time, it must not be, or cease to be, become past. Therefore, we are in the hand of a present that is not, because it is in its temporal indule to become past. And then Augustine turns to God and says, did you realize, old man?
2:16
There is no way out, because I am temporal. Time has to be. It is the material framework of my finite existence. So time has to be. What is time? The past is not the future, it is not the present. So Augustine says: "Well, in any case, the present can become the past, but this allows me, in a way, to accept it as a "not being". That's enough for me.
2:50
And it is from this present that ceases to be that I will create three new categories of time. It is the present presentificated past that ceases to be, the present presentificated present that ceases to be, and the future presentificated present that ceases to be. Professor, I don't know if I understood. So it's simple. What is the past? The past is a particular form of present. The past is the present when we remember it. Past.
3:31
The past, therefore, is a reconstruction of memory operated in the present. The past, therefore, is as present as any present. The past is the present when it reconstructs experiences experienced in the past. The past, therefore, is memory. And memory is intellectual production in the present, because memory is. If it is, it is present. Present that ceases to be. And the future?
4:06
The future is present like any other.
4:09
The future is present when we think about it. The future is present when we anticipate. The future is present when we project. The future, therefore, is a present like any other. The future, therefore, is present. It is future presentificado that ceases to be. Therefore, look, past presentificado, present presentificado and future presentificado. Or, if you prefer, past in the present, present in the present, future in the present.
4:41
We are improving the reflection. Then, Agostinho continues: "The whole problem is that these three times only exist for us, because in the world there is none of that. In the world there is only the most strict instantaneity of the Real. And therefore,
5:18
This temporality that I just described is not the temporality of the world, but it is the temporality of the soul. And here Augustine proposes a division that no longer comes out of the cardápio of thought: time of the world, time of the soul. Notice that the time of the world, among other things, is characterized by the radical impossibility of any duration.
5:51
In a world that is not hard at all.
5:54
The world's time is the time of the clock, the time of the clock, the time of the tic tac, the time of the "it's gone, it's gone, it's gone, it's gone" of Edgar Allan Poe's parrot. It's the time of "to stop being", it's relentless and... Now, the time of the soul is a time governed by a logic that is not that of the world, but it is a logic that is absolutely proper to us. And in the time of the soul, things last.
6:24
Ha! Nobody here watches my class, right? 48, 49, 50, 51, 52. Why? Because when you are here in my class, at least I firmly hope, the class lasts.
6:41
There is a duration of the class in your soul that does not find correspondence in the world of the class itself, which is a succession of words without any possibility of duration. So I think you realized that there is a radical border between two temporalities,
7:04
The inexorable temporality of the world, of the devir, and the temporality of the soul, which is an absolutely full temporality of advances, recedes, accelerations, delays, durations, and so on.
7:21
Therefore, we have the condition to control the key of time according to a logic that is much more ours than the world's. And here, Agostinho's thought finds, let's say, at least in his central ideas, its end.
