Time exposure : the personal experience of time in secular societies /

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Bibliographic Details
Author / Creator:Fenn, Richard K.
Imprint:Oxford ; New York : Oxford University Press, 2001.
Description:1 online resource (viii, 166 pages)
Subject:Time -- Religious aspects -- Christianity -- History of doctrines.
Time -- Social aspects -- History.
Secularization -- History.
RELIGION -- Christianity -- General.
RELIGION -- Christian Life -- Social Issues.
Time -- Religious aspects -- Christianity -- History of doctrines.
Time -- Social aspects.
Electronic books.
Electronic books.
Format: E-Resource Book
URL for this record:http://pi.lib.uchicago.edu/1001/cat/bib/11141057
Hidden Bibliographic Details
Notes:Includes bibliographical references (pages 157-160) and index.
Print version record.
Summary:This work looks at the way in which we experience time in secular societies. In Fenn's view, secularization is virtually synonymous with individualism. Although it is often the Church that decries modern individualism, he says, it is in fact the Church that created it, by its demystification of the universe, its insistence on individual self-discipline, and its intensification of individual responsibility for the use of time. The result was a profound change in the way in which time is experienced by the individual. Fenn offers an exploration of our modern experience of time, as expressed in such phrases as "wasting time" and "making up for lost time". He is particularly interested in the idea and experience of waiting, which he believes to be a defining characteristic of modern life.
Other form:Print version: Fenn, Richard K. Time exposure. Oxford ; New York : Oxford University Press, 2001 0195139534
Review by Choice Review

A secular society, according to Fenn (Princeton Theological Seminary), is self-organizing and self-referential. That means it is thrown on its own nonprovidential, nontranscendent resources when it comes to making meaning of life and its vicissitudes. In the religion-fatigued West, the passing of time marks us and holds us to its secular standards. According to Fenn, that is the inevitable outcome of Christianity's own internal logic. The book is interesting, nuanced, perhaps a little obscure. It has the feel of a phenomenological study--what would it be like to find oneself in a secular world?--yet there are no references to the important studies of temporality and time consciousness in that tradition. Recommended only for upper-division undergraduates, graduates, and researchers/faculty. R. Severson Marylhurst University

Copyright American Library Association, used with permission.
Review by Choice Review