categories built into the human mind. Thinking, rather, is a plural, not a unitary phe-
nomenon; there are different modes of thought within any one culture” (119).
- Gell 1992, 326: “Ritual representations of time do not provide a ‘world-view’
but a series of special-purpose commentaries on a world.... Because ritual collective
representations of time only cohere in the light of their implicit relation with the prac-
tical, they cannot be singled out as constituting the unique, culturally valid representa-
tions of time operated by members of a particular society.” Cf. Bloch 1989, esp. chap.
1, and Hassig 2001, 61 – 63, against the common view that the cyclical constructions of
Aztec priestly ritual and calendars are somehow theAztec view of time, instead of
being one mode of representing time in certain circumstances. - Mazzarino 1966, 2.2:412 – 20; Momigliano 1977b, 179 – 85; Vidal-Naquet 1986,
39 – 60; Stern 2003, 8 – 9; Brettler 2004. - Möller and Luraghi 1995, 7.
- Adam 1994, 508.
- Appadurai 1981, 201, cautioning against the view that “concepts of time (and
indeed the perception of duration itself ) are fundamental cultural variables”; Bloch
1989, 7 – 12; Gell 1992; Adam 1994. Cf. Worsley 1997, 14 – 15, on how very close Abo-
riginal classifications of the natural world are, in certain contexts and for certain pur-
poses, to those of “Western biologists, zoologists and botanists.” - Gell 1992, 315. Stern (2003, 16 – 17) strongly criticizes Gell, but I am not sure he
is right to see Gell depending on the kind of view Stern objects to, namely, that “time
is an objective component of the physical world” (17). Gell is not defending a Western
objective notion of “pure” time so much as using concepts of shared cognitive capaci-
ties to question those who think that some cultures are timeless even within the terms
of Stern’s own processual understanding of time. - Aveni 1989, 18 – 29.
- Adam 1990, 89; cf. Gosden 1994, 9: “Biological rhythms are to human time
what sex is to gender: a biological structure which is always worked on culturally.” - As indeed do Bloch (1989), Gell (1992), and Adam (1990, 1994), who all have
as their ultimate goal the understanding of discrete cultural forms. - Gell 1992, 84 – 92.
- An important part of the argument of Adam 1994.
Chapter 1.SYNCHRONIZING TIMES I:
GREECE AND ROME
Wilcox 1987, 7 – 8 (a highly important book, that deserves to be better known
amongst classicists); Cobet 2000, 9 – 10.
Daffinà 1987, 31 – 45; Greenway 1999, 132 – 34; Holford-Strevens 2005, 124 – 25.
Wilcox 1987, 142 – 43.
Grafton 1993, 312 – 15 (date of incarnation); 278, for the absence of the incarna-
notes to pages 3 – 8