In our study, temporality was used in the context of identifying, evaluating and
generalizing the individual experiences of its carriers in designing a new system of
sport for higher achievements in Ukraine. Here the designer's action unfolds in the
temporal space, and the duration of the action is the moment of its beginning (A),
duration (B) and completion (C). The moment of the beginning, duration, and
termination of action expresses the interval of time [1, p. 68]. At the same time, the
philosophical category of time expresses the time sequence of events that occur in the
objective reality or are thought to be such as may occur [1, p. 72].
To philosophical texts, in our opinion, temporality is relevant precisely because
the temporality category is universal, generally grammatical, inter-level. And its
denotate - ontological time - appears to be the basic, fundamental, ontological
component in the construction and functioning of grammatical and general-language
systems. Consequently, temporality is a general grammatical inter-level category,
which is based on the semantics of efficiency, expressed in the verb, and reflects the
internal, external and correlative aspects of the duration of action, grammatically
interpreting the ontological time from the past to the future [1, p. 76].
H.-G. Gadamer asks how are knowledge and action related? And he gives the
following answer: "(It is necessary) to learn to think the activity-historical
consciousness so that, when realizing the work of action, immediacy and high dignity
of the created are not reduced again all to the same reflexive reality - to think, therefore,
such a reality in which the omnipotence of reflection has their limits. It was at this point
that criticism focused on Hegel, and here the principle of reflexive philosophy really
proved its superiority over all its critics. " And further: "The real disadvantage of the
previous theory of experience ... lies in the fact that it is entirely oriented to science
and therefore releases from (field) attention the internal historicity of experience" [2,
p. 207, 209]. We agree with this thesis and consider it is necessary in the subject of
experience to see a particular person.
Experience is the experience of human finiteness (the limits of what a person can).
Experienced in the proper sense of the word, one who remembers this finitude, one
who knows that time and future are not subject to him. An experienced person knows
the limits of all foresight and the unreliability of all our plans. Experience achieves in
it its higher truth, the highest value. If each phase of the whole process of obtaining
experience was characterized by the fact that the person who acquires experience also
found a new openness for a new experience, then this primarily refers to the idea of a
perfect experience. Experience does not pass into the higher form of knowledge
(according to Hegel), but right here the experience is for the first time in its entirety
and is in fact present [2, p. 215]. Turning to the analysis of research carried out in recent
years, we pay attention to a rather narrow circle of publications devoted to the problem
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