This article traces the historical and philosophical path of two major methodologies for the study of temporality to the emergence of the fundamental ontology of M. Heidegger, which was called «temporality of consciousness» and «consciousness of temporality.» The roots of the «temporality of consciousness» are traced back to the psychologism of the Neo-Platonists, and later to the philosophers of modern empiricists and to Bergson's “creative intuition” where the body is considered inseparably linked to consciousness. We base the methodology of «consciousness of temporality» in the concept of «now», the analyst of which was still in Aristotle, later Augustine, and established itself in the Modern Transcendental Subject, and then manifested in the phenomenology of Husserl where the body and physicality are somewhat offset, since the magnifying glass is completely different phenomena. The main contravers of thinkers are seen in the possibility of objectifying temporal experience. Bergson essentially avoids the possibility of evaluating time as objective and homogeneous, believing that in this way we «mortify» his nature by imposing a subjective, living duration, a methodology of dead matter. According to Bergson, the impossibility of duration to be homogeneous is a striking feature that distinguishes it from space. Husserl analyzed time (just like space) forms (pure forms of contemplation), considers the homogeneity of time as a necessary condition for its objectivity, because homogeneity eliminates change. So, the phenomenological path is the path where now, relatively speaking, it takes in quotes More-not and Not-yet-temporal duration, and «temporality of consciousness» takes in quotes the point «now» as a conditional place of actualization of past and future.
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