A time splashed with interest, wounded with tragedy, crevassed with joy — that's the time that seems long in the memory. And this is right when you think about it. Eventlessness has no posts to drape duration on. From nothing to nothing is no time at all.

For it is not true that an uneventful time in the past is remembered as fast. On the contrary, it takes the time-stones of events t give a memory past dimension. Eventlessness collapses time.

Eventlessness has no posts to drape duration on. From nothing to nothing is no time at all.

Time drowns in the unmeasured monotony of space. Where uniformity reigns, movement from point to point is no longer movement; and where movement is no longer movement, there is no time.

Time means nothing.Time is just the way we measure the gaps between not knowing something and knowing it or not doing something and doing it.

But, then, I cannot escape the objection that there is no state of mind, however simple, which does not change every moment, since there is no consciousness without memory, and no continuation of a state without the addition, to the present feeling, of the memory of past moments. It is this which constitutes duration. Inner duration is the continuous life of a memory which prolongs the past into the present, the present either containing within it in a distinct form the ceaselessly growing image of the past, or, more profoundly, showing by its continual change of quality the heavier and still heavier load we drag behind us as we grow older. Without this survival of the past into the present there would be no duration, but only instantaneity.

Time is something that fills the empty spaces of life

Time is not duration but intensity; time is the beat and the interval [...]

That’s another enigma about memory, more basic than all the rest: do recollections have some measurable temporal volume? do they unfold over a span of time? […] And there lies the horror: the past we remember is devoid of time. Impossible to reexperience a moment the way we reread a book or resee a film.

Do you know what time is? Not by the watch, not chronological time, but psychological time? It is the interval between idea and action.

You cannot feel time grind against you. Time is nothing but everything, not the seconds, minutes, hours, days, years. Yet this substanceless substance, this bending and shaping, this warping, this is the way we understand our world.

From this application of visual, abstract, and uniform units came our Western feeling for time as duration. From our division of time into uniform, visualizable units comes our sense of duration and our impatience when we cannot endure the delay between events. Such a sense of impatience, or of time as duration, is unknown among nonliterate cultures. Just as work began with the division of labor, duration begins with the division of time, and especially with those subdivisions by which mechanical clocks impose uniform succession on the time sense.

The desire to continue always can only seem attractive when one thinks of indefinite time rather than infinite time. It is one thing to have as much time as you want, but quite another to have time without end.

Time means succession, and succession, change: Hence timelessness is bound to disarrange Schedules of sentiment.