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+++ b/timeforms.otx
@@ -1235,262 +1235,68 @@ In cell IV, we meet the proponent of the process point of view.  He is the most
 
 Critics of the processualist are quick to object that processes actually consist of 1) particles, 2) gestalts, or 3) instants. To these the processualist may respond with a superior grin. But he meets a more constructive critic in the social scientist who says: "Well and good. Whole processes are whole processes. But how shall we understand them? Where do we mark off beginnings, middles, and ends? How do we know how long a given process lasts, where one leaves off and another begins? If you require that we reconceptualize what we have heretofore regarded as events composed of parts, what concepts shall we employ?" 
 
-These, in our view, are sage inquiries. We shall not affront our 
-critic by calling him a reactionary who demands a crystal ball as the 
+These, in our view, are sage inquiries. We shall not affront our critic by calling him a reactionary who demands a crystal ball as the price of progress. How indeed shall we think processually? How shall we measure change? Before presenting our views on these matters, let us describe more explicitly one characteristic of the four-fold paradigm presented above; it is cumulative. This we have attempted to convey in our sequential enumeration. The simplest, and, we believe, least helpful perspective for the social scientist's analysis of process is the particle view, depicted in cell I. Passing over the degree of probability that we shall someday so integrate "Science" so that we will have a continuum of perspectives ranging from Physics to Anthropology, and from Geology to History, we hold that present day social science has little to gain from an atomistic point of view because it introduces far more complexity and sheer number than we can presently handle. A similar remark applies to cells II and III (the gestalt and the instant, respectively.) For no one is really interested in charting, let us say, the history of American Culture, \e{second} by \e{second.} And why stop there? The cesium clock given to us by Professor Mossbauer will complicate seconds into billions of units per second.\bknote{12} One could carry the argument further by resort to logical devices (borrowed from Zeno, \e{et al.}). 
 
+It is the wiser course to proceed empirically. We must investigate, by employment of tools now available, how, in fact, the processes relevant to human actions have been understood by their various participants and investigators. 
 
+We shall find, if I am not seriously in error, that the traditional western conceptualization of time is a linear depiction, involving past --- present --- future terminologies, and such variants as beginning, now, and eventually; birth, life, death; thesis, antithesis, synthesis; origin, process, recapitulation, and others.\bknote{13} In these schemes, investigations of social processes are assumed to be intelligible when referred to a linear metaphor, such that marking off units of time of varying "lengths" are held to be meaningful. Thus we say "a short time," "a long time," in a myriad of ways, whether we call them seconds, days, months, years, light-years, or eons. It will be perceived that these are reductionist since they employ a spatial model. In assuming that time is two-dimensional (i.e. linear), we make it impossible for phrases like "a hard time," "an easy time," "a high time," and/or "a low time" to make any but euphemistic sense.  Thus, fig \ref[timearrow]
 
+\midinsert
+\picw=3.5in\inspic{img/timearrow.png}
+\cskip
+\caption/f[timearrow]
+\endinsert
 
-price of progress. How indeed shall we think processually? How shall 
-we measure change? Before presenting our views on these matters, let 
-us describe more explicitly one characteristic of the four-fold 
-paradigm presented above; it is cumulative. This we have attempted 
-to convey in our sequential enumeration. The simplest, and, we 
-believe, least helpful perspective for the social scientist's analysis of 
-process is the particle view, depicted in cell I. Passing over the degree 
-of probability that we shall someday so integrate "Science" so that 
-we will have a continuum of perspectives ranging from Physics to 
-Anthropology, and from Geology to History, we hold that present 
-day social science has little to gain from an atomistic point of view 
-because it introduces far more complexity and sheer number than we 
-can presently handle. A similar remark applies to cells II and III (the 
-gestalt and the instant, respectively.) For no one is really interested 
-in charting, let us say, the history of American Culture, second by 
-second. And why stop there? The cesium clock given to us by 
-Professor Mossbauer will complicate seconds into billions of units per 
-second.'* One could carry the argument further by resort to logical 
-devices (borrowed from Zeno, et al. ). 
-
-
-It is the wiser course to proceed empirically. We must 
-investigate, by employment of tools now available, how, in fact, the 
-processes relevant to human actions have been understood by their 
-various participants and investigators. 
-
-
-We shall find, if I am not seriously in error, that the traditional 
-western conceptualization of time is a linear depiction, involving 
-past --- present --- future terminologies, and such variants as beginning, now, and eventually; birth, life, death; thesis, antithesis, 
-synthesis; origin, process, recapitulation, and others.!3 In these 
-schemes, investigations of social processes are' assumed to be 
-intelligible when referred to a linear metaphor, such that marking off 
-units of time of varying "lengths" are held to be meaningful. Thus 
-we say "a short time," "a long time," in a myriad of ways, whether 
-we call them seconds, days, months, years, light-years, or eons. It will 
-
-
-
-
-be perceived that these are reductionist since they employ a spatial 
-model. In assuming that time is two-dimensional (i.e. linear), we 
-make it impossible for phrases like "a hard time," "an easy time," "a 
-high time," and/or "a low time" to make any but euphemistic sense. 
-Thus: 
-
-
-present 
-past pr future 
-
-
-Let us agree, since it exists, that this linearization of time is one 
-possible conceptualization. But let us not assume that this two-dimensional view is the only possible conceptualization of social 
-process. What if time may be viewed as 3 dimensional, or 4, or by 
-extension, n-dimensional, as the mathematicians say. In other words, 
-instead of charting experience on what we gratuitously assume to be 
-a two-dimensional graph, let us inquire how time is experienced in 
-various social situations. In this way, we can avoid forcing the views 
-of time that other cultures have made into our pre-conceived 
-framework, borrowed from an ethnocentric and outmoded physics. 
-(For example, the traditional Chinese view of time would not "fit" 
-our western paradigms at all.)'* In addition, by seeking a more 
-general view, we may regard such concepts as alienation, anomie, and 
-anxiety, which were plotted on a before and after linear model, as 
-genuine, but amenable to supplement. 
-
-
-By focusing on socially experienced time, we derive further 
-benefit by not assuming, as Newtonian physics was wont to assume, 
-that time is an absolute, a constant, proceeding at some unknowable 
-rate. If it "takes" linear time to measure linear time, we shall remain 
-caught in a self-contradictory scientific agnosticism, unless we choose 
-another path. Such a path, we hold, comes into view when we focus 
-
-
-
-
-on socially experienced time. We may then, if we choose, investigate 
-how the assumption of two-dimensional physical time captured such 
-a prominent place in the halls of social speculation. 
-
-
-Experienced time is notoriously variable. Sometimes events 
-seem to last forever, so that we become impatient for change. A 
-boring play comes to mind as an example. "At" other times, events 
-seem to rush by at such great speed, that we wonder if we shall ever 
-"catch up" (e.g., the information explosion). Sometimes events are 
-so deliciously pleasant that we hardly notice the passage of time at 
-all (e.g. --- sexual ecstacy). Sometimes we hurry, sometimes we 
-dawdle. Sometimess events are so fraught with meaning that we are 
-weighed down by them---we feel heavy, laden. These banal 
-illustrations serve to focus for us the variability of experienced time, 
-and the intellectual provincialism of charting such experiences 
-two-dimensionally. 
-
-
-Although we know that travelling at a constant velocity 
-produces no sensation of motion, we also know that alterations in 
-speed (acceleration, deceleration) are readily detectable. The adventures of the astronauts have taught us that a measure of increase in 
-relative mass due to acceleration is called "G," and the reciprocal 
-measure of decrease due to deceleration is known as "negative G." 
-We even know that there are upper "G" limits for humans, and that 
-some people can tolerate more "G" than others. 
-
-
-The social homologues of these phenomena, in our view, lie 
-behind the intuitions of alienation, anomie, and anxiety. Thus, when 
-the worker's time is measured by a production schedule over which 
-he has no control, he is alienated from his "natural" time. When the 
-norms no longer or too suddenly define "normality", anomie 
-appears. When timeless fantasies urge gratifications more immediately than the ego can mediate, fixation, regression, or "free-floating" anxiety may result. But these are lamentations concerned only 
-with "too slow" or "too fast," that is, they employ linear time 
-models. Are there others? 
-
-
-
-
-ACHRONY, SYNCHRONY, AND SOCIAL PROCESS 
-
-Since a large number of approaches is open to us,!5 we must 
-attempt brevity. Hypothesizing that social processes occur at various 
-rates, we shall first describe how people feel when caught in 
-circumstances of varying rates of behavior. We will then examine 
-some homological group phenomena, beginning with the familiar 
-linear model but varying rates "along it." We may then inquire about 
-acceleration and deceleration along the familiar "arrow of 
-time" (customarily drawn as a vector, perhaps because time is 
-irreversible, or perhaps only because we believe it is). We shall then 
-look into other dimensions of time. 
-
-
-Thus, in life cycle terms, birth is beginning, although we know 
-that the infant does not perceive time as "directional." Similarly, 
-death is an ending (although some hold it to be merely transitional). 
-Freud has taught us much about birth, death, and about fixation and 
-regression, linear temporal metaphors which suggest that the organism may "go on" while the psyche "gets stuck" or retrogresses. He 
-said little about those who race, whose feeling when the pace of 
-events exceeds their own is a compulsion to hurry. Sociologically, a 
-two-dimensional linear model has also been used to describe the 
-visionary, the chiliastic sect, the millenialist persuasion, and other 
-futurist orientations,!® their opposite numbers being described as 
-conservatives, reactionaries, contre-temps, or, in Thomas Mann's 
-phase, "children with their heads on backward."!7 Those who have 
-been "left behind," those who "lag," "losers," and a host of others 
-
-
-also receive their baptism here. 
-
-
-Since all men are born, pass through the age-statuses recognized 
-by their cultures, and die, we may say that relating to the processes 
-of social time is a cross-cultural necessity, and that every culture 
-organizes these passages of time in some way. But, lest we restrict 
-ourselves to the linearity we criticized above, let us recall our 
-question whether other temporal modes of experience are possible. 
-
-
-Thus, medieval thinkers were accustomed to turn their eyes 
-"upward" to heaven and "downward" to hell, two forms of 
-
-
-
-
-eternity,)® the one blissful, the other horrendous. Law was said to 
-emanate from "on high," and an institutionally prescribed ascetic 
-regimen was believed to liberate men from the coarse materiality of 
-terrestial cares and to merit peaceful salvations "above" and 
-"beyond" the sorrows of earth and its vale of tears. In our own age, 
-we hear these eternalist intonations in the "high" of the narcotic user 
-or in the pronouncements of the totalitarian state, which, claiming to 
-have fathomed the laws of history, and thus being "above" them, 
-arrogates the power and the right to direct the "destinies" of lesser 
-mortals. Indeed, the association of immortality with upward directionality was as familiar to the Greeks as to our Calvinist forebears. 
-Both located gods "on high." 
-
-
-Conversely, the insulted, the damned, the enslaved, and the 
-oppressed all ask to have their burdens lifted from them. The yoke of 
-tyranny is described as heavy. Those whose lives consist of endless 
-repetitions (cycles, rituals), whose hope of a better future has been 
-foreshortened, whose "downtrodden" plights seem without remedy, 
-are customarily described as suffering in the "depths" of despair. We 
-call the poor the "lower" class. Satan inhabits the "underworld." 
-
-
-How to account for the genesis of these vertical metaphors? Let 
-us first relate them to the horizontal vector of time described above. 
-We arrive at a depiction which may be drawn like this: 
-
-
-above time 
-
-
-behind time ahead of time 
-
-
-below time 
-
-
-
-
-If we add one more dimension, designed to capture a 
-continuum of sensitivity to time, such that we may chart those who 
-are either sensitive to the feel of "time's flow," or those who are 
-fairly dull with respect to it (and those in between), such that they 
-complain of its heaviness or exalt its lightness, we arrive at something 
-like this (imagine it to be 3 dimensional): 
-
-
-more sensitive 
-
-
-less sensitive 
-
-
-Adding Greek terms to the paradigm, referring to the root "chronos" 
-for time, we derive the following lexicon: 
+Let us agree, since it exists, that this linearization of time is one possible conceptualization. But let us not assume that this two-dimensional view is the \e{only} possible conceptualization of social process. What if time may be viewed as 3 dimensional, or 4, or by extension, n-dimensional, as the mathematicians say. In other words, instead of charting experience on what we gratuitously assume to be a two-dimensional graph, let us inquire how time is experienced in various social situations. In this way, we can avoid forcing the views of time that other cultures have made into our pre-conceived framework, borrowed from an ethnocentric and outmoded physics.  (For example, the traditional Chinese view of time would not "fit" our western paradigms at all.)\bknote{14} In addition, by seeking a more general view, we may regard such concepts as alienation, anomie, and anxiety, which were plotted on a before and after linear model, as genuine, but amenable to supplement. 
 
+By focusing on socially experienced time, we derive further benefit by not assuming, as Newtonian physics was wont to assume, that time is an absolute, a constant, proceeding at some unknowable rate. If it "takes" linear time to measure linear time, we shall remain caught in a self-contradictory scientific agnosticism, unless we choose another path. Such a path, we hold, comes into view when we focus on socially experienced time. We may \e{then,} if we choose, investigate how the assumption of two-dimensional physical time captured such a prominent place in the halls of social speculation. 
 
-epichronic 
+Experienced time is notoriously variable. Sometimes events seem to last forever, so that we become impatient for change. A boring play comes to mind as an example. "At" other times, events seem to rush by at such great speed, that we wonder if we shall ever "catch up" (e.g., the information explosion). Sometimes events are so deliciously pleasant that we hardly notice the passage of time at all (e.g. --- sexual ecstacy). Sometimes we hurry, sometimes we dawdle. Sometimess events are so fraught with meaning that we are weighed down by them---we feel heavy, laden. These banal illustrations serve to focus for us the variability of experienced time, and the intellectual provincialism of charting such experiences two-dimensionally. 
 
+Although we know that travelling at a constant velocity produces no sensation of motion, we also know that alterations in speed (acceleration, deceleration) are readily detectable. The adventures of the astronauts have taught us that a measure of increase in relative mass \e{due to acceleration} is called "G," and the reciprocal measure of decrease due to deceleration is known as "negative G." We even know that there are upper "G" limits for humans, and that some people can tolerate more "G" than others. 
 
-hypochronic 
-we yP 
+The social homologues of these phenomena, in our view, lie behind the intuitions of alienation, anomie, and anxiety. Thus, when the worker's time is measured by a production schedule over which he has no control, he is alienated from his "natural" time. When the norms no longer or too suddenly define "normality", anomie appears. When timeless fantasies urge gratifications more immediately than the ego can mediate, fixation, regression, or "free-floating" anxiety may result. But these are lamentations concerned only with "too slow" or "too fast," that is, they employ linear time models. Are there others? 
 
+\sec Achrony, Synchrony, and Social Process
 
-anachronic metachronic: 
+Since a large number of approaches is open to us,\bknote{15} we must attempt brevity. Hypothesizing that social processes occur at various rates, we shall first describe how people \e{feel} when caught in circumstances of varying rates of behavior. We will then examine some homological group phenomena, beginning with the familiar linear model but varying rates "along it." We may then inquire about acceleration and deceleration along the familiar "arrow of time" (customarily drawn as a vector, perhaps because time is irreversible, or perhaps only because we believe it is). We shall then look into other dimensions of time. 
 
+Thus, in life cycle terms, birth is beginning, although we know that the infant does not perceive time as "directional." Similarly, death is an ending (although some hold it to be merely transitional).  Freud has taught us much about birth, death, and about fixation and regression, linear temporal metaphors which suggest that the organism may "go on" while the psyche "gets stuck" or retrogresses. He said little about those who race, whose feeling when the pace of events exceeds their own is a compulsion to hurry. Sociologically, a two-dimensional linear model has also been used to describe the visionary, the chiliastic sect, the millenialist persuasion, and other futurist orientations,\bknote{16} their opposite numbers being described as conservatives, reactionaries, contre-temps, or, in Thomas Mann's phase, "children with their heads on backward."\bknote{17} Those who have been "left behind," those who "lag," "losers," and a host of others also receive their baptism here. 
 
-synchrony 
+Since all men are born, pass through the age-statuses recognized by their cultures, and die, we may say that relating to the processes of social time is a cross-cultural necessity, and that every culture organizes these passages of time in some way. But, lest we restrict ourselves to the linearity we criticized above, let us recall our question whether other temporal modes of experience are possible. 
 
+Thus, medieval thinkers were accustomed to turn their eyes "upward" to heaven and "downward" to hell, two forms of eternity,\bknote{18} the one blissful, the other horrendous. Law was said to emanate from "on high," and an institutionally prescribed ascetic regimen was believed to liberate men from the coarse materiality of terrestial cares and to merit peaceful salvations "above" and "beyond" the sorrows of earth and its vale of tears. In our own age, we hear these eternalist intonations in the "high" of the narcotic user or in the pronouncements of the totalitarian state, which, claiming to have fathomed the laws of history, and thus being "above" them, arrogates the power and the right to direct the "destinies" of lesser mortals. Indeed, the association of immortality with upward directionality was as familiar to the Greeks as to our Calvinist forebears.  Both located gods "on high." 
 
-hyperchronic 
+Conversely, the insulted, the damned, the enslaved, and the oppressed all ask to have their burdens lifted from them. The yoke of tyranny is described as heavy. Those whose lives consist of endless repetitions (cycles, rituals), whose hope of a better future has been foreshortened, whose "downtrodden" plights seem without remedy, are customarily described as suffering in the "depths" of despair. We call the poor the "lower" class. Satan inhabits the "underworld." 
 
+How to account for the genesis of these vertical metaphors? Let us first relate them to the horizontal vector of time described above.  We arrive at a depiction which may be drawn like fig \ref[timecross].
 
-catachronic 
+\midinsert
+\picw=3.5in\inspic{img/timecross.png}
+\cskip
+\caption/f[timecross]
+\endinsert
 
+If we add one more dimension, designed to capture a continuum of sensitivity to time, such that we may chart those who are either sensitive to the feel of "time's flow," or those who are fairly dull with respect to it (and those in between), such that they complain of its heaviness or exalt its lightness, we arrive at something like fig \ref[timethree] (imagine it to be 3 dimensional).
 
+\midinsert
+\picw=3.5in\inspic{img/timethree.png}
+\cskip
+\caption/f[timethree]
+\endinsert
 
+Adding Greek terms to the paradigm, referring to the root "chronos" for time, we derive the lexicon in \ref[timethreelbl].
 
-We are now ready to describe more fully what each of these terms 
-are designed to convey. 
 
+\midinsert
+\picw=3.5in\inspic{img/timethreelbl.png}
+\cskip
+\caption/f[timethree]
+\endinsert
 
-Perhaps the most convenient beginning will be made if we note 
-that there are two perfectly respectable English words corresponding 
-to two of our categories, i.e., synchronize, and anachronism. By 
-anachronism we usually understand someone or something which 
-"time has left behind." 
+We are now ready to describe more fully what each of these terms are designed to convey. 
 
+Perhaps the most convenient beginning will be made if we note that there are two perfectly respectable English words corresponding to two of our categories, i.e., synchronize, and anachronism. By anachronism we usually understand someone or something which "time has left behind." 
 
 If we inquire now, as Murray and Erikson do,'? whether there 
 resides in each of us a sense of our rate of experience, it follows that