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By H. F. Hallett

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T IM E , D U R A T IO N , A N D E T E R N IT Y 13 tellectual criticism and is admitted as an Attribute of Substance, while duration is excluded, is that temporal relations are essentially asymmetrical in a sense in which spatial relations are not. The latter demand no special (or spatial) variety in their terms, while the former can only be sustained in so far as periods differ from one another in date or epoch as well as in distance. They must differ in temporal quality as well as in temporal quantity: only thus can they be in succession.

They may be true of existence, they are not themselves existences. Now Spinoza’s point of view is essentially different, and nearer to that of Plato in the ancient world than to that of Empiricism in the modern, though it is remote from both. For him as for Plato, I think, to know truly is to know the real; an eternal truth is, in fact, the same thing as an eternal reality. 1 He speaks elsewhere of the essence of a man as an eternal truth,3 and the first Corollary to Eth. e. ’ (Cog. M et. ) (T he italics are mine.

And these further periods which were, or will be, to their possessors divided into past, present, and future, are by the present individual subject incorporated as wholly past or wholly future. Thus begins the criticism of duration which must lead on either to real duration or to the reality that is manifested as duration. I begin, then, with crude, ‘lived-through’ or experienced, ‘sub­ jective’, duration. It is, as I have noted, distinguishable into a growing past, a moving present, and a diminishing future.

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