The purpose of this paper is to suggest that the mechanics of the neoliberal mindset is governed paradigmatically by a peculiar notion of “time,” which leads, in turn, to a kind of amoral consequentialism that projects meaninglessly and amorally into the future. The author proposes, in comparison, the pre-modern and ancient sense of the temporal which has the potential to yield moral insights for guiding policy thinking.,The author employs a philosophical approach and historical approach. The authors analyze philosophically the notion of the temporal in the consequentialist neoliberal agency, and draws on continental, ancient and medieval philosophical sources of temporality to develop an alternative.,The author argues that a rich notion of the temporal can be retrieved from medieval sources. This notion of the temporal is located in our experience of changing embodied beings, or physis, and gives rise to thuamazein or awe, which shows moral insights. The latter is a valuable source of guidance in policy thinking.,This paper also suggests that epistemological commitment to an authority as numbers, feeding a policy as numbers, needs to be challenged. This paper does not draw on empirical data but nevertheless aspires to develop a thoughtful conceptual case on behalf of its conclusions.,A moral, neoliberal consequentialism is harmful to professional agencies. This paper offers a different way to think policy that puts what truly matters in front of us.,Neoliberalism breeds the terrors of performativity that forgets what as a society we need to aim for on behalf of happiness, and instead drives us to compete without restraint after particular quantitative achievements. By challenging this paradigm, it is possible to offer policy thinking a different set of conceptual tools with which to think ourselves out of this performative irrationality.,This paper retrieves a medieval notion of time that is related with the showing of moral insights, opposed to amoral neoliberal consequentialism. In this way, there is a proposal of an alternative to neoliberalism, and not merely the worry of its damaging effects. It is also an original developmental study of Heidegger’s retrieval of ancient philosophy’s sense of temporality and its connection with ethics in the light of the resources in medieval philosophy.

中文翻译：

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物理学，索马西汀和政策思考：在另一个“时间”思考教育政策

本文的目的是建议新自由主义思维方式的机制在范式上受到“时间”的特殊观念的支配，而“时间”的观念反过来导致了一种不道德的后果主义，这种无意义的后果主义在未来无意义地，不道德地投射到了未来。相比之下，作者提出了时间的前现代意义和远古意义，它有可能产生道德上的见解，以指导政策思想。作者采用哲学方法和历史方法。作者对结果主义新自由主义机构中的时态概念进行了哲学分析，并利用大陆，古代和中世纪的时态性哲学来源来开发一种替代方法。作者认为，可以从中世纪的来源中获得丰富的时态概念。时态的概念位于我们改变有形的生物或身体的经验中，并引起thuamazein或敬畏，这显示出道德见解。后者是政策思考的宝贵指导资源。本文还建议认识到对权威作为数字，对政策作为数字的认识上的承诺。本文不使用经验数据，但仍希望根据其结论提出一个有思想的概念案例。道德的，新自由主义的结果​​主义对专业机构有害。本文提供了一种不同的思维方式来思考将真正重要的事情摆在我们面前的政策。新自由主义滋生了表现主义的恐惧，而这种恐惧忘记了作为一个幸福我们需要追求的社会，而是驱使我们在获得特定的定量成就后不受限制地竞争。通过挑战这种范式，可以为政策思考提供一套不同的概念性工具，使人们从这种表现性非理性中思考自己。本文采用了中世纪的时间观念，这种观念与道德见解的展现有关，而不是不道德的新自由主义结果主义。以此方式，提出了替代新自由主义的提议，而不仅仅是担心其破坏性后果。这也是海德格尔从中世纪哲学资源的角度出发对古代哲学的时空感及其与伦理的联系的原始发展研究。可以为政策思考提供一套不同的概念工具，使人们从这种表现性的非理性中思考自己。本文检索了中世纪的时间观念，该观念与道德见解的展现有关，而不是不道德的新自由主义结果主义。以此方式，提出了替代新自由主义的提议，而不仅仅是担心其破坏性后果。这也是海德格尔从中世纪哲学的资源出发，对古代哲学的时间性及其与伦理的联系的原始发展研究。可以为政策思考提供一套不同的概念工具，从这些工具中我们可以摆脱这种表演性的非理性。，本文探寻了一种与道德见解的展现相关的中世纪时间观念，与不道德的新自由主义结果主义相反。以此方式，提出了替代新自由主义的提议，而不仅仅是担心其破坏性后果。这也是海德格尔从中世纪哲学资源的角度出发对古代哲学的时空感及其与伦理的联系的原始发展研究。有一种替代新自由主义的提议，而不仅仅是担心其破坏性的影响。这也是海德格尔从中世纪哲学资源的角度出发对古代哲学的时空感及其与伦理的联系的原始发展研究。有一种替代新自由主义的建议，而不仅仅是担心其破坏性的影响。这也是海德格尔从中世纪哲学的资源出发，对古代哲学的时间性及其与伦理的联系的原始发展研究。