Prigogine’s branching future orientation of time in _The Concept of Time in Early Twentieth-Century Philosophy_. “Therefore, in light of all this, according to the nonlinear approach proper to the complexity theory envisaged by Prigogine, like Augustine, we do not know what time is, but it proves possible to trace back the laws of motion to integral definition of Aristotle, where the intrinsic measure of these laws imposes the perspective of before and after. Unlike the conception of motion of Galileo and his successors, according to which at each instant the dynamic system is defined by a state that contains the truth of its past and of its future, the Russian scholar’s conception of motion offers width to the instant and joins it to becoming, so that every instantaneous state is the memory of a past that allows us to define only a future delimited by an intrinsic temporal horizon. This weft presents itself, at the same time, as creation and revelation. As the continuous creation of new forms of autonomy and, contemporaneously, as the continuous revelation of new levels of generative power: an emergence of continuous novelties able to shape consecutively and in a close-together manner the determinations (or schemas) of time, which form, in turn, on the basis of precise mathematical modules, the varied and bound expression of the language of life. “

Prigogine’s branching future orientation of time in _The Concept of Time in Early Twentieth-Century Philosophy_.
 
“Therefore, in light of all this, according to the nonlinear approach proper to the complexity theory envisaged by Prigogine, like Augustine, we do not know what time is, but it proves possible to trace back the laws of motion to integral definition of Aristotle, where the intrinsic measure of these laws imposes the perspective of before and after. Unlike the conception of motion of Galileo and his successors, according to which at each instant the dynamic system is defined by a state that contains the truth of its past and of its future, the Russian scholar’s conception of motion offers width to the instant and joins it to becoming, so that every instantaneous state is the memory of a past that allows us to define only a future delimited by an intrinsic temporal horizon. This weft presents itself, at the same time, as creation and revelation. As the continuous creation of new forms of autonomy and, contemporaneously, as the continuous revelation of new levels of generative power: an emergence of continuous novelties able to shape consecutively and in a close-together manner the determinations (or schemas) of time, which form, in turn, on the basis of precise mathematical modules, the varied and bound expression of the language of life. “

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