The_Fallacy_of_Misplaced_Temporality_in.pdf - Forum on...

Forum on Public Policy
1
The Fallacy of Misplaced Temporality in Western Philosophy, Natural
Science, and Theistic Religion
Isidoro Talavera, Philosophy Professor and Lead Faculty, Department of Humanities &
Communication Arts, Franklin University
Abstract
The whole of Western philosophy and (derivatively) natural science have been haunted by a
contradictory conception of time: time has been thought of and articulated as essentially
transitory, while at the same time (and in the same sense) assumed to stand still (apart from the
world of temporal items and happenings). In the extreme, this bifurcation of time (and/or
corresponding bifurcation of knowledge) has led some to commit the fallacy of misplaced
temporality, which privileges one aspect of time (i.e., the static or dynamic) over another. In its
most damaging form, the fallacy dismisses essential aspects of true time by quietly disposing of
constancy (labeling it as timeless) and/or quietly disposing of change (labeling it as
lower/subjective or unreal). This problem arises in force when the context is shifted from
philosophy to theistic religion. A case in point is the Judeo-Christian tradition that sees God as
active within the historical process which, in consequence, represents not only a causal but also a
purposive order, but locates God outside of time — entirely external to the perishable (or lower )
realm of change and process. Accordingly, variations of the Fallacy of Misplaced Temporality
arise in efforts to derive creaturely time from divine eternity — to establish a rational relation
between God and the world. But, to sustain that God is either in time or out, given that an
infinite and immutable God is over and above all created things, strongly suggests that there is
no rational relation between the static nature of divine eternity and the dynamic character of the
physical universe. As a result, when we factor in the aspects of true time there cannot be a
rational relation between God and the world.
Introduction
On the Sistine Chapel ceiling in Rome, Michelangelo (1475 – 1564) painted his famous The
Creation of Adam. This is his interpretation of the scene of the Creator, Lord God, giving life to
Adam. Focusing on the hands of Adam and God, however, we may note that God’s index finger
is fixed and firm (a mode or identification of constancy) about to touch Adam’s fingers that are
bending and unsteady — reaching to the heavens (a mode or identification of change) so that they
almost touch God’s index finger . As if moving away on purpose from the literal depiction of the
scene described in the Bible,
1
Michelangelo suggests both figures reach to the other in different
ways. But, can Adam (emblematic of all creation) ever receive God’s transcending and
immutable touch? Is there a rational relation between God’s transcending immutability and the
dynamic character of the physical universe? This is one of the most challenging and important
questions in the dialogue between Western philosophy (and, derivatively, natural science) and
theistic religion.