| Abstract (croatian) | Petrićev pojam vremena temelji se na njegovoj kritici Aristotelova pojma vremena, a oslanja se na Augustinovo razumijevanje vremena. Ipak se Petrićevo poimanje vremena razlikuje i od Aristotelova i od Augustinova pojma vremena. Aristotelov pojam vremena smješten je u kontekst rješenja Zenonovih aporija kretanja, odnosno pojam kontinuiranog vremena treba osigurati inteligibilnost kretanja. Augustinov pojam vremena smješten je, međutim, u kontekst pitanja o Božjem stvaranju. Vrijeme kao i sve stvoreno ne može osigurati objektivnost i inteligibilnost ničega, nego u stvari predstavlja, u vidu sjećanja i očekivanja, način na koji duša transcendira trenutačnost svoje sadašnjosti. Za Augustina problem Zenonovih aporija uopće nije u pitanju. Objektivnost i inteligibilnost prirodnih zbivanja, kretanja, nije tema rasprave. Petrićeva kritika Aristotelova pojma vremena oslanja se na Augustina konstatirajući da je vrijeme nešto što bitno pripada duši. Vrijeme je subjektivno. Petrićevo razumijevanje vremena, ali konsekventno i matematike, možemo odrediti kao psihologistički relativizam. Vrijeme kao mjera ili broj kretanja nije garancija inteligibilnosti kretanja, jer i vrijeme i broj Petrić sagledava kao psihičke fenomene, tj. kao kontingentne, na faktičnu ljudsku svijest ograničene pojmove, a nikako vječno važeće i nužne odvojene forme pomoću kojih utvrđujemo zakonitosti prirodnih kretanja. Nasuprot Augustinu, međutim, pitanje inteligibilnosti, spoznatljivosti prirodnih zbivanja za Petrića predstavlja važnu filozofsku temu. Odustavši od pojma vremena kao mjere ili broja kretanja, Petrić pokušava utemeljiti jednu fiziku bez vremena. |
| Abstract (english) | Petrić’s notion of time is based on his critique of Aristotle’s notion of time, and relies on Augustine’s concept of time. Petrić’s concept of time is nevertheless different from both Aristotle’s and Augustine’s notions of time. Aristotle’s notion of time lies within the context of solving Zeno’s motion aporias, that is, the notion of continuous time should provide the intelligibility of motion. Augustine’s notion of time, however, lies within the issue of God’s creation. Time, like anything created, cannot ensure any objectivity or intelligibility; instead, it actually represents – through memory and expectation – the way in which soul transcends the instantaneous quality of its presence. The problem of Zeno’s aporias was never an issue for Augustine. Objectivity and intelligibility of natural occurrences, of motion, are not being discussed. Petrić’s critique of Aristotle’s notion of time relies on Augustine, stating that time is something that essentially belongs to the soul. Time is a subjective matter. Petrić’s understanding of time, and, consequently, of mathematics, can be defined as psychologistic relativism. Time as a measure or a number of motion is not a guarantee of the intelligibility of motion because Petrić sees both measure and number as psychic phenomena, i.e. as contingent and limited to the factual human reason, and never as eternally valid and necessary separate forms whereby we determine the laws of natural motions. Contrary to Augustine, however, the issue of intelligibility and cognizability of natural motions is an important philosophical issue for Petrić. Abandoning the notion of time as a measure or number of motion, Petrić attempted to set foundations for a physics without time. |
