Human temporal perception can be investigated as a process, which resolves an ill-posed problem with no unambiguous solution. That is, in order to recovery the temporal structure of events, it has to map the obtained zero, or “a half dimensional” temporal representation for the events upon a progressive one dimensional temporal time axis without any precise information for the progressive pace of time or duration between events. Even though, our perceptual system seems to solve this ill-posed problem by the use of some smart strategies in our everyday life to achieve approximate temporal structure of the events. We summarize the strategies of the human perceptual system by referring different types of temporal illusions. Based on the summary, we describe that the human perceptual system uses the facilitative strategy to reduce the delay of perceptual processing, and entrainment-based strategy to determine the temporal structure of evens in terms of salient features of the events, in order to solve the ill-posed problem in temporal perception.
In Japan, the solar calendar was adopted as a modern calendar in 1873 when the calendar was reformed and the solar calendar along with a fixed time method has been used even today. But this kind of homogeneous time poses the issues of dehumanization caused by industrial society. And it makes humanity interchangeable as a lobor power commodity.
Meanwhile, natural calendar is regarded as the most primitive calendar for humanity. Natural calendar is the climatic calendar based on regional nature and human communities. In other words, it can be seen as the vernacular calendar with the concept that Bernard Rudofsky and Ivan Illich had advocated.
The vernacular which is translated as “climatic” “indigenous” is used as the opposite concept of the product. Therefore, the time of natural calendar as the vernacular calendar means the time which isn’t commercialized. That is inhomogeneous and uninterchangeable time. The natural calendar as the vernacular calendar rooted in regional climates seems to connote the possibilities of recovering the humanity dehumanized by a market economy.
In this article, the concept of the vernacular is invoked as terms of the criticism of social industry. And the auther wants to ask the meaning of natural calendar again in this modern age by rereading natural calendar as the vernacular calendar.
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