The Lord of Time. A Model of Eternity Utilizing Ideas from Schelling’s Late Philosophy and from Physical Models.

本论文题目为《时代周刊》。Ein EwigkeitsModelell im Anschluss an Schellings SpätPhilosphe and Physikalische Modelle“以这样的论点开始：上帝可以自由地在这些关系中选择一切可能的与时间的关系。上帝可以让时间的所有时刻同时出现在一个时刻。但他也可以改变他与时间的关系，例如，通过接受一个及时的存在。本论题源于引言中上帝的无限：如果任何与时间的关系都超出了上帝的限度，上帝就不是真正的无限。证明本论题的逻辑一致性是本文的目的。这是通过开发一个模型来实现的，该模型可以描述不同与时间的关系之间的转换。为了找到对这个模型有用的想法和概念，我们考察了物理理论中使用的时间概念。重点放在那些特别挑战经典时间概念的理论上，比如相对论。作为思想的第二个来源，本文讨论了谢林晚期哲学中的时间和永恒的概念。到目前为止，谢林的哲学对于本文来说是很有趣的，因为他已经制定了从(永恒的)永恒到时间的过渡。在物理学和谢林的哲学中都可以找到的一种方法，似乎特别适合描述不同与时间的关系之间的过渡：如果时间不是动力学的前提，而是作为动力学的结果出现，那么在时间性和所有时间的存在之间的过渡是可能的。根据这种方法，可以将动力学的规则结构和模式抽象为一种形式。根据动态的不同，这种形式可以是及时性的，可以是全部或多次出现的，也可以是多次出现的。如果动力学不受外部因素的限制，这些形式之间的转换也是可能的。因此，本文提出的永恒模型可以总结为：上帝动态地行动。在他的行为中，他不受外部因素或结构的限制。因此，他的行为的形式，在他的行为中演变的模式和结构，是那些最适合预期行为的形式，并且可以随着行为的不同而不同。

The dissertation „Der Herr der Zeit. Ein Ewigkeitsmodell im Anschluss an Schellings Spätphilosophie und physikalische Modelle“ begins with the thesis that all possible relations to time are available for God, who can choose freely between these relations. God can have all moments of time simultaneously present in one moment. But He can also change his relation to time, e.g. by taking on a timely existence. This thesis is derived from God’s infinity in the introduction: If any relation to time would be out of God’s limits, God would not be truly infinite.Proving the logical consistency of this thesis is the aim of the dissertation. This is achieved by developing a model, that can describe transitions between different relations to time. To find ideas and concepts useful for this model, the concepts of time used in physical theories are examined. The focus is laid on theories that especially challenge classical concepts of time, like the relativity theories. As a second source of ideas the concepts of time and eternity in Schelling’s late philosophy are discussed. Schelling’s philosophy is in so far interesting for this dissertation as he already formulated a transition from (timeless) eternity to time.One approach found in both, physics and Schelling’s philosophy, seems to be especially suited to describe transitions between different relations to time: If time is not a prerequisite of dynamics, but emerges as a consequence of dynamics, then transitions between timeliness and presence of all times are possible. According to this approach regular structures and patterns of the dynamics can be abstracted from the dynamics as a form. Depending on the dynamics this form can be timeliness, presence of all or many times, or a net of many times. If the dynamics are not restricted by external factors transitions between these forms are possible, too.Thus the model of eternity proposed in this work can be summarized as following: God acts dynamically. In his acts he is not restricted by external factors or structures. Thus the forms of his acts, the patterns and structures evolving in his acts, are those that are most suitable for the intended acts and can differ from act to act.