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A Geography of Time: The Temporal Misadventures of a Social Psychologist
In this engaging and spirited book, eminent social psychologist Robert Levine asks us to explore a dimension of our experience that we take for granted—our perception of time. When we travel to a different country, or even a different city in the United States, we assume that a certain amount of cultural adjustment will be required, whether it's getting used to new food or negotiating a foreign language, adapting to a different standard of living or another currency. In fact, what contributes most to our sense of disorientation is having to adapt to another culture's sense of time.Levine, who has devoted his career to studying time and the pace of life, takes us on an enchanting tour of time through the ages and around the world. As he recounts his unique experiences with humor and deep insight, we travel with him to Brazil, where to be three hours late is perfectly acceptable, and to Japan, where he finds a sense of the long-term that is unheard of in the West. We visit communities in the United States and find that population size affects the pace of life—and even the pace of walking. We travel back in time to ancient Greece to examine early clocks and sundials, then move forward through the centuries to the beginnings of ”clock time” during the Industrial Revolution. We learn that there are places in the world today where people still live according to ”nature time,” the rhythm of the sun and the seasons, and ”event time,” the structuring of time around happenings(when you want to make a late appointment in Burundi, you say, ”I'll see you when the cows come in”).Levine raises some fascinating questions. How do we use our time? Are we being ruled by the clock? What is this doing to our cities? To our relationships? To our own bodies and psyches? Are there decisions we have made without conscious choice? Alternative tempos we might prefer? Perhaps, Levine argues, our goal should be to try to live in a ”multitemporal” society, one in which we learn to move back and forth among nature time, event time, and clock time. In other words, each of us must chart our own geography of time. If we can do that, we will have achieved temporal prosperity.
280 pages, Paperback
First published May 29, 1997
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October 20, 2019
This book is full of funny anecdotes on misunderstandings about time, depending on the region and culture in which you reside. Making appointments, waiting in line for an administrative formality, visiting friends: in many cultures the expectations regarding punctuality and duration are sometimes very differently estimated. Levine makes an attempt to map this out, but he does not get any further than that the Western world started living according to clock time at the end of the 19th century, under the pressure of industrialization, and that elsewhere the 'event' time still applies, which is linked to natural rhythms or anchor points of the local culture. He puts that into perspective at the same time, because even within the Western world there sometimes appear to be very big differences. An interesting book, no doubt, but sometimes too shallow, and just a little too much stuffed with anecdotes, instead of empirical research. See also my review in my History account on Goodreads:https://www.goodreads.com/review/show...
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October 21, 2024I had hoped to learn from this book why there is such a big difference in time perception between different cultures. I didn't get a real answer to that, but still enough elements to form an image for myself. In any case, Robert Levine shows how great the differences are in sense of time: for example, the exact time of appointments in the US, Brazil or Japan are interpreted in very different ways at each of those places; his book is peppered with numerous amusing misunderstandings in the same vain.
For an explanation, Levine refers to the "silent language" of cultures, and of course, that is certainly valid, but it is actually merely making a circular reasoning: cultures are very different because they are different, "they simply are what they are". No real clarification there, only a plea to adapt to each other. That smells a bit like cultural relativism and in that context there are some rather unfortunate passages in this book (for instance, an implicit - and I hope not intended - justification why a man in Pakistan feels obliged to uphold family honor by killing his adulterous sister).
A small part of the book is about empirical research into different rithms of life, and there the conclusion is that there is a direct connection with modernism (although Levine does not use that word): “People are prone to move faster in places with vital economies, a high degree of industrialization, larger populations, cooler climates, and a cultural orientation toward individualism.” In short, it means that appointments in the Western world are very much oriented towards the clock, while elsewhere it is 'event-time' that determines the pace of life, and that is much less strictly defined. In a brief historical overview, Levine zooms in on the introduction of that all-dominating clock time at the end of the 19th century in the West, as a deliberate strategy, in function of industrialization. In other words, the author seems to follow a somewhat historical materialistic way of thinking.
In our globalized world, of course, it all turns out to be a bit more complicated, and Levine has to conclude that there can be big differences within every region or culture. For example, the sense of time within the US between the African American community, the Native American community or that of the New York yuppies also is very different; and even the citizens of California run at a different pace.
For me, the distinction that Levine makes between living according to clock time or to event time is particularly relevant. But the book would have had more persuasive power if it were more stuffed with empirical research and fundamental explanations than with funny anecdotes.
For an explanation, Levine refers to the "silent language" of cultures, and of course, that is certainly valid, but it is actually merely making a circular reasoning: cultures are very different because they are different, "they simply are what they are". No real clarification there, only a plea to adapt to each other. That smells a bit like cultural relativism and in that context there are some rather unfortunate passages in this book (for instance, an implicit - and I hope not intended - justification why a man in Pakistan feels obliged to uphold family honor by killing his adulterous sister).
A small part of the book is about empirical research into different rithms of life, and there the conclusion is that there is a direct connection with modernism (although Levine does not use that word): “People are prone to move faster in places with vital economies, a high degree of industrialization, larger populations, cooler climates, and a cultural orientation toward individualism.” In short, it means that appointments in the Western world are very much oriented towards the clock, while elsewhere it is 'event-time' that determines the pace of life, and that is much less strictly defined. In a brief historical overview, Levine zooms in on the introduction of that all-dominating clock time at the end of the 19th century in the West, as a deliberate strategy, in function of industrialization. In other words, the author seems to follow a somewhat historical materialistic way of thinking.
In our globalized world, of course, it all turns out to be a bit more complicated, and Levine has to conclude that there can be big differences within every region or culture. For example, the sense of time within the US between the African American community, the Native American community or that of the New York yuppies also is very different; and even the citizens of California run at a different pace.
For me, the distinction that Levine makes between living according to clock time or to event time is particularly relevant. But the book would have had more persuasive power if it were more stuffed with empirical research and fundamental explanations than with funny anecdotes.
September 19, 2023
این روزها آنقدر کتابهایی که در لیست مطالعه و خریدم قرار دارند بلند بالا شده که وقتی کتابی را برای خواندن انتخاب میکنم یادم نمیآید اصلاً به چه دلیلی میخواستم آن را بخوانم. موضوع زمان مدت زیادی است که در ذهنم بوده است. شاید خیلی بدیهی به نظر برسد. گذر آن مثل نفس کشیدن است، اصلاً حس نمیشود، اما اگر به آن فکر کنی سخت میشود. میگویند زمان مانند رودخانه است. در جریان است. و ما همچون ماهیانی در آن شنا میکنیم. برای درک آن باید بتوانیم از بند جریان خلاص شویم، اما ممکن نیست. حداقل فعلاً.
در باب زمان تابهحال چندین کتاب با رویکردهای مختلف نسبت به آن مطالعه کردهام: زمان از دید نویسندگان علمیتخیلی (کتاب سفر در زمان از جیمز گلیک)، زمان از دید علم فیزیک با دیدی علمیتر (کتاب سیر زمان از کارلو روولی) و حال این کتاب که دیدگاهی اجتماعی نسبت به زمان دارد (عنوان کتاب جغرافیای زمان نام دارد).
هدف نویسنده در این کتاب، نشان دادن سرعت زندگی در نقاط مختلف جهان، نحوهی مواجهه با ساعت و به صورت کلی نقش زمان در زندگی مردم است. برای من مهمترین آوردهی این کتاب آشنایی با فرهنگ نقاط مختلف جهان در باب زمان بود و اینکه لزوماً دید محدود ما به مسائل مختلف زندگی تنها دیدگاه موجود در جهان نیست و با آشنایی با فرهنگها و نظرات مختلف میتوان اصول و عادتهای بهتری برای یک زیست آگاهانه برای خود ساخت.
در باب زمان تابهحال چندین کتاب با رویکردهای مختلف نسبت به آن مطالعه کردهام: زمان از دید نویسندگان علمیتخیلی (کتاب سفر در زمان از جیمز گلیک)، زمان از دید علم فیزیک با دیدی علمیتر (کتاب سیر زمان از کارلو روولی) و حال این کتاب که دیدگاهی اجتماعی نسبت به زمان دارد (عنوان کتاب جغرافیای زمان نام دارد).
هدف نویسنده در این کتاب، نشان دادن سرعت زندگی در نقاط مختلف جهان، نحوهی مواجهه با ساعت و به صورت کلی نقش زمان در زندگی مردم است. برای من مهمترین آوردهی این کتاب آشنایی با فرهنگ نقاط مختلف جهان در باب زمان بود و اینکه لزوماً دید محدود ما به مسائل مختلف زندگی تنها دیدگاه موجود در جهان نیست و با آشنایی با فرهنگها و نظرات مختلف میتوان اصول و عادتهای بهتری برای یک زیست آگاهانه برای خود ساخت.
October 26, 2025
kültürün zamanla ilişkisi üzerine iyi anekdotlar içeriyor, kitabın dilini de genel olarak sevdim diyebilirim, ama nedensellik konusunda zayıf buldum. yaşadığım deneyim şuna benziyordu:
-evet, amerikalıların zaman algısı böyle, almanların öyle, brezilyalıların şöyle, bulgarların da öyle. ama neden?
+çünkü kültür onları böyle şekillendirmiş.
-ama neden?
+çünkü kültür bu şekilde gelişmiş?
-ama neden?
+çünkü her kültür kendine has ve değerlidir.
-evet, amerikalıların zaman algısı böyle, almanların öyle, brezilyalıların şöyle, bulgarların da öyle. ama neden?
+çünkü kültür onları böyle şekillendirmiş.
-ama neden?
+çünkü kültür bu şekilde gelişmiş?
-ama neden?
+çünkü her kültür kendine has ve değerlidir.
April 6, 2011
Levine's book explores the way that different cultures perceive time and how that correlates to a variety of different facets of society. Levine's researchers measured time in 31 cities of varying sizes by timing how fast it took people to walk 60 feet and how long it took postal clerks to sell a stamp and make change. The researchers then compared those numbers to a wide variety of statistical measures to learn what effect the tempo of a place has on the lives of the people who live there. It's an interesting book, but took a long time to get through (pun intended!). A few tidbits:
* Levine identifies a number of binaries for we readers to consider. He connects different cultures to clock time and event time. Clock time tends to associate with affluence and a high standard of living, but also with coronary disease. Eep!
* The history of clock time is pretty fascinating -- standardized clock time was driven by two forces, mainly: railroads and weather forecasters. If you think about it, both these groups desperately need standardized times in order to deliver their services properly. When standardized clock time was introduced, locals often got downright angry: "Why should Cincinnati set our clocks by Philadelphia time?!"
* The biggest lesson from the book is that different cultures need to learn about one another's habits and perceptions of time in order to collaborate. He explains many ideas about lateness, for instance, that confound Americans when we go abroad. There are particular rules in every culture that determine who waits for whom, when waiting is necessary, and when it's rude to leave someone waiting.
* One of the most interesting bits is Levine's discussion of the way time perception influences child success in school. He cites a study of Chicago children from low income homes whose home lives reflected event time more than clock time, often because of the circumstances around low-income life. These children, used to setting their own pace, are bewildered by the pace and expectations of school life, and are often subsequently labeled as developmentally disabled. The researcher who did the study has since been working on a series of classes to help students learn about time expectations.
Levine also makes a point late in the book to argue that much of what we perceive about right and wrong with regard to how we interact with people comes from these perceptions. One example he uses is the fact that the Japanese use a nuanced system to articulate yes and no, while Americans do not. Thus, trade negotations often result in miscommunications or perceptions that the Japanese are duplicitous or Americans are too dumb to understand subtlety. At the same time, Levine is a bit too willing, in my opinion, to let these cultural differences define things. The one moment that stood out in the book was on page 111:
"There is a practice in many Arab cultures whereby a young woman who is caught being intimate with a man she is not married to is sometimes murdered by her brothers. To Westerners, this is uncivilized behavior. But the brother is committed to protecting the role of an important institution--the family--in the social pattern. It is his responsibility. The sister is a sacred, inviolable link between families and it is imperative to the survival of the social order that she remain above reproach." (111)
Astonishingly, Levine uses this argument to make the point that different perspectives of time aren't necessarily better or worse, just different. It seems to me that people traveling between cultures need, more than anyone, a solid foundation from which to judge acts appropriate or inappropriate, moral or immoral. These acts should spring from first principles, thoughtfully articulated and carefully reasoned. Among the most crucial of these principles would seem to be the inviolability of life. To suggest that a family's honor should be worth more than a sister's life is to fall into cultural relativism, an ethical sinkhole, by my reckoning.
This lapse aside, it's a really interesting book, well worth a skim and possibly worth a deep dip.
* Levine identifies a number of binaries for we readers to consider. He connects different cultures to clock time and event time. Clock time tends to associate with affluence and a high standard of living, but also with coronary disease. Eep!
* The history of clock time is pretty fascinating -- standardized clock time was driven by two forces, mainly: railroads and weather forecasters. If you think about it, both these groups desperately need standardized times in order to deliver their services properly. When standardized clock time was introduced, locals often got downright angry: "Why should Cincinnati set our clocks by Philadelphia time?!"
* The biggest lesson from the book is that different cultures need to learn about one another's habits and perceptions of time in order to collaborate. He explains many ideas about lateness, for instance, that confound Americans when we go abroad. There are particular rules in every culture that determine who waits for whom, when waiting is necessary, and when it's rude to leave someone waiting.
* One of the most interesting bits is Levine's discussion of the way time perception influences child success in school. He cites a study of Chicago children from low income homes whose home lives reflected event time more than clock time, often because of the circumstances around low-income life. These children, used to setting their own pace, are bewildered by the pace and expectations of school life, and are often subsequently labeled as developmentally disabled. The researcher who did the study has since been working on a series of classes to help students learn about time expectations.
Levine also makes a point late in the book to argue that much of what we perceive about right and wrong with regard to how we interact with people comes from these perceptions. One example he uses is the fact that the Japanese use a nuanced system to articulate yes and no, while Americans do not. Thus, trade negotations often result in miscommunications or perceptions that the Japanese are duplicitous or Americans are too dumb to understand subtlety. At the same time, Levine is a bit too willing, in my opinion, to let these cultural differences define things. The one moment that stood out in the book was on page 111:
"There is a practice in many Arab cultures whereby a young woman who is caught being intimate with a man she is not married to is sometimes murdered by her brothers. To Westerners, this is uncivilized behavior. But the brother is committed to protecting the role of an important institution--the family--in the social pattern. It is his responsibility. The sister is a sacred, inviolable link between families and it is imperative to the survival of the social order that she remain above reproach." (111)
Astonishingly, Levine uses this argument to make the point that different perspectives of time aren't necessarily better or worse, just different. It seems to me that people traveling between cultures need, more than anyone, a solid foundation from which to judge acts appropriate or inappropriate, moral or immoral. These acts should spring from first principles, thoughtfully articulated and carefully reasoned. Among the most crucial of these principles would seem to be the inviolability of life. To suggest that a family's honor should be worth more than a sister's life is to fall into cultural relativism, an ethical sinkhole, by my reckoning.
This lapse aside, it's a really interesting book, well worth a skim and possibly worth a deep dip.
June 20, 2011
I picked this up intrigued by the idea of time, how we conceptualize it, and how much or little we have (or think we have). We recurringly hear people decry our pace of life. We read of the way people in other countries and cultures treat their time differently than we do. The author covered these and other topics that I hadn't considered but found fascinating. Some of his points and conclusions are predictable, others are actually rather unexpected.
By the final pages the book had started to drag along and grow less interesting, however many of the chapters quickly ranked among my favorites in all of nonfiction. A chapter on the gradual development of measuring and standardizing time is particularly eye-opening. I would recommend this book to anyone, especially those interested by any of the topics of psychology, anthropology, history, and the divide (or lack of it) between work and play, structured and unstructured time.
By the final pages the book had started to drag along and grow less interesting, however many of the chapters quickly ranked among my favorites in all of nonfiction. A chapter on the gradual development of measuring and standardizing time is particularly eye-opening. I would recommend this book to anyone, especially those interested by any of the topics of psychology, anthropology, history, and the divide (or lack of it) between work and play, structured and unstructured time.
May 7, 2015
Cultural time theory is multiculturalism in disguise, nice but academic mush
July 9, 2009
Very interesting book about different concepts of time. I liked the explanations of time in cultures that are so unlike the ones I have lived in, and the historical information about clocks was fascinating. The author introduced me to the difference between clock time and event time, which made me think about the way I manage my own time day to day.
April 29, 2024
Such a fascinating and great book. You read it and compare it with the competitive and pushy American and Western business culture, and the values that are split in the main character in The Surrogate Mother I read and reviewed yesterday, you read this book, you might understand that many people around the world put much more value on other things than time and speed, but it is welcomed and understood by the whole society.
I really hope people will read and enjoy this fascinating book.
I really hope people will read and enjoy this fascinating book.
August 3, 2023
Mai frumoasa coperta ca cartea. Nu era necesara o carte, un articol mai lung de revista ar fi fost suficient.
Pe la pagina 200 am citit de oameni cu pagere si abia atunci mi-a dat prin minte sa verific data publicarii in original. 1997. Domnule Vlad Zoografii sau care a propus traducerea in 2022, in aceeasi nota astept cu interes o carte despre tehnologia televizoarelor pe lampi si tranzitia la color in psihologia colectiva.
Pe la pagina 200 am citit de oameni cu pagere si abia atunci mi-a dat prin minte sa verific data publicarii in original. 1997. Domnule Vlad Zoografii sau care a propus traducerea in 2022, in aceeasi nota astept cu interes o carte despre tehnologia televizoarelor pe lampi si tranzitia la color in psihologia colectiva.
August 28, 2019
I read several passages of this book out loud to my husband, because I was fascinated by how much our perception of time is influenced by both our culture and our individual personalities, and by Levine's contention that we don't have to be bound by what we've always believed about punctuality, priorities and scheduling. However, his descriptions of cultures foreign to him have an air of "breathless anthropology" to them, e.g. "Look at the weird/cool/exotic things these other people do!" that I found off-putting.
July 28, 2011
Interesting in patches but, being honest, this tries to make a lot of what would be very interesting as just a long essay. A bit wearisome after you've read and got the main points the first time round.
November 4, 2019
I actually really enjoyed this book. I found it incredibly accessible and I learned a lot of things that I had never even thought of before. The anecdotes were really fun and it made for a quick read, surprisingly.
My one complaint is that this could definitely benefit from getting an updated edition. It's definitely a little dated which took away from my enjoyment of some of the facts because it didn't feel relevant anymore. In addition, there were quick a few typos and even a spot where the same sentence was used to conclude two paragraphs in a row (definitely a copy/paste error, not done for artistic purposes)
My one complaint is that this could definitely benefit from getting an updated edition. It's definitely a little dated which took away from my enjoyment of some of the facts because it didn't feel relevant anymore. In addition, there were quick a few typos and even a spot where the same sentence was used to conclude two paragraphs in a row (definitely a copy/paste error, not done for artistic purposes)
October 16, 2021
Robert Levine' nin 1 yıl boyunca farklı ülkelere yaptığı gezilerin hem akademik hem de gözlemsel sonuçlarını yazdığı bir kitap. Son ürün olarak ne edebi ne akademik bir metin ortaya çıkmış olsa da zamanı değerlendirme konu başlıkları ilgi çekici. Zamanı değerlendirme açısı Stephen Hawkins gibi değil tabiki. Herbert Spencer'in tanımladığı gibi "İnsanın her daim öldürmeye çalıştığı fakat sonunda insanı öldüren" bir zamanın kültürel farklılıklarını okuyorsunuz. Önsöz başlığında da demiş: "Zaman aksanlı konuşur." Bu farklı aksanlar alternatif zamanların olduğu geniş bir yeni seçenek yelpazesi sunuyor. Saatlerin hükümranlığında yaşadığımız bu inorganik monotonluğun farkına varmak içimdeki kronometrik anarşisti uyandırsa da devlet memuruyum sonuçta mesai saatlerim var :) Yine de farklı kültürlere misafir olmak keyifliydi. Kitaptan bir hikaye ile bitireyim. Guatemala'nın dağlık köylerinde yaşayan Quiche yerlileri günlerden bahsederken "ajaw" kelimesini eklerlermiş. Bu da "Selamlar perşembe hazretleri" gibi bir anlama gelirmiş. Bir cumartesi günü bunu yazarken düşünüyorum da bu saygıyı her gün hakediyor olsa da cumartesi günü ayrı hakediyor. Ajaw cumartesi !
April 1, 2022
Titlul de clickbait, cartea e un talmeș-balmeș de observații care nu se prind într-un tot, de citit în metrou.
May 28, 2012
Expectations are everything. I was very much looking forward to encountering an eminent social psychologist's lay-level summary and synthesis of over 30 years' empirical research about time. Among the questions I thought Levine would address were:
- How do people experience time?
- Why do they experience it as they do?
- Are the roots of this experience cultural, organic, or some combination of the two?
- What roles if any do geography, population, climate, etc. play on the experience of time?
- What if any consequences are there to different time perceptions and are these at all quantifiable?
- Can human time perception be manipulated in such a way as to result in predictable changes in behavior? That are interesting/meaningful?
However, Levine's is not a book of science, but of anecdotal philosophy. Sure, he offers a few observations about how different people see time differently, but it's low on information content and intellectual rigor. People in hotter climes move more slowly. People in poverty act with less urgency. People can affect higher status by making others wait. Yawn.
The author concludes his banal ruminations on temporality with the personal epiphany he experienced after returning from an extended stay in laid-back Brazil (at pp. 222-224).
- How do people experience time?
- Why do they experience it as they do?
- Are the roots of this experience cultural, organic, or some combination of the two?
- What roles if any do geography, population, climate, etc. play on the experience of time?
- What if any consequences are there to different time perceptions and are these at all quantifiable?
- Can human time perception be manipulated in such a way as to result in predictable changes in behavior? That are interesting/meaningful?
However, Levine's is not a book of science, but of anecdotal philosophy. Sure, he offers a few observations about how different people see time differently, but it's low on information content and intellectual rigor. People in hotter climes move more slowly. People in poverty act with less urgency. People can affect higher status by making others wait. Yawn.
The author concludes his banal ruminations on temporality with the personal epiphany he experienced after returning from an extended stay in laid-back Brazil (at pp. 222-224).
I walked up to my university office trying my best to look like Mr. Chips, but feeling more like Rip Van Winkle.... It seemed as if every task expected of "Professor Levine" came rushing back; I knew what I had to do and I knew the time and place to do it. For a full year my university had gotten along just fine, thank you, without me. And now, with frightening immediacy, my future was once again filled with an abundant helping of "shoulds" and "musts." My schedule was packed....Nothing against a bit of self-improvement; there's surely nothing like travel to return a newfound sense of calm. However, considered as the primary return of a lifetime of research, I really could care less about his introspective accomplishment. By Levine's own standards, I found this book to be a colossal waste of my time.
I resolved that each time I saw myself reentering a pretrip activity -- be it a professional task, such as meeting with a student, teaching a class or writing up a research paper; or a social activity, anything from going to lunch with a colleague to exchanging niceties with an acquaintance to answering the telephone -- I would be alert to intercept my knee-jerk response. And I would pause; then I would ask two questions. First, is this something that I absolutely must do? And, second, is it something that I choose to do? Unless there was a "yes" to one of these questions I would not invest my time in the endeavor....
And that, more than anything, is what I have taken away from my studies of the time senses of other cultures.
May 19, 2025
In "A Geography of Time", Robert V. Levine explores a dimension of culture that many take for granted: our perception and management of time. With engaging stories, personal anecdotes, and social science research, Levine makes a compelling case that time is not a universal constant in the way we experience it; instead, it’s a cultural construct deeply embedded in our habits, routines, and values. He shows how various societies move at different paces, prioritize time differently, and even feel the passage of minutes and hours in unique ways.
Levine opens the book by inviting readers to rethink their assumptions about time, using Einstein’s idea of relativity as a conceptual anchor. Not just in the scientific sense, but in how we feel it – the difference between waiting in line and spending time with friends. From there, he takes the reader on a journey through how various cultures interpret time, with examples ranging from the fast-ticking cities of Switzerland to the laid-back rhythms of Brazil. The central concept is tempo – the speed and rhythm of life in different regions – and how this tempo shapes social interactions, work ethics, and individual stress levels.
This exploration shows that time is a defining feature of culture. From the fast-paced hustle of American cities to the slower rhythms in parts of Latin America, Levine explains how people internalize the pace of their surroundings. These cultural tempos aren't just quirky differences; they reflect values, priorities, and environmental factors. For instance, colder climates and wealthier societies tend to move faster. Technological advancements, which promise to save time, often do the opposite by raising expectations of how much we should achieve in a day, thus increasing pressure and speeding life up even more.
Levine then gives a historical account of how timekeeping evolved. Before mechanical clocks, people used the natural world to guide their schedules – the sun, the rooster’s crow, or the drip of a water clock. It wasn’t until the fourteenth century that mechanical clocks began to dictate social organization. This shift fundamentally changed life. By the nineteenth century, time had become standardized, especially with the development of train schedules. Time was no longer a personal or local affair – it was regulated, commodified, and increasingly used as a tool for social control. Clocks began to appear in homes, pockets, and eventually on wrists, leading some to describe wristwatches as modern shackles.
With industrialization came a cultural shift: time equaled money. Schedules tightened, efficiency became a moral good, and punctuality was viewed as a measure of character. The relentless pursuit of speed also laid the groundwork for work environments obsessed with productivity. Frederick Taylor’s time-motion studies, for instance, were early efforts to measure and maximize worker efficiency down to the second. These values became embedded in Western ideals of professionalism and success, making clock time a dominant cultural force that shaped how people live, work, and interact.
But how natural is this obsession with speed? Levine argues that it's not always in sync with human biology. People don’t perceive time the way machines do. Our internal clocks are influenced by mood, environment, health, and personality. Extroverts tend to estimate time more accurately than introverts; people with depression often feel that time drags; those in manic states feel it races. Cultural tempo affects not only how time is perceived, but also how it is valued and respected.
Levine conducted fascinating cross-cultural experiments to measure the pace of life. His research team measured walking speeds, transaction times at post offices, and the accuracy of public clocks in 31 countries. The results defied some expectations. The fastest countries were Switzerland, Ireland, Germany, Japan, and Italy – places typically viewed as relaxed in the popular imagination. Meanwhile, Brazil, Indonesia, and Mexico were among the slowest. These findings challenged stereotypes and offered insight into how national identities are formed not only by language and food but by how people move through time.
Interestingly, even within countries, tempo can vary significantly. Levine studied 36 American cities and found that cities in the Northeast, such as Boston and New York, had the fastest tempo, while cities in California, like Los Angeles, moved the slowest. This matched many Americans’ perceptions, but it also showed that cultural tempo is influenced by geography, urban planning, and climate.
Fast-paced cultures come with trade-offs. People in these environments tend to be more efficient and productive, often enjoying material success and economic opportunity. But there’s a downside. Levine points to the correlation between high-speed living and heart disease. Type A personalities – driven, competitive, and hurried – are more susceptible to stress-related health issues. Some fast-paced cities may also lack social cohesion, leading to a decline in acts of kindness or interpersonal warmth. For example, New York ranked lowest in helping behavior in one of Levine’s studies.
Yet, the relationship between tempo and happiness isn’t clear-cut. In Japan, people work longer hours than almost anywhere else, but heart disease rates are low. Why? The collectivist culture in Japan reframes work as a shared responsibility rather than an individual burden. The emotional toll of long work hours is mitigated by strong social bonds and a sense of belonging. Workers aren't isolated; they're supported. This shows that the emotional context surrounding time use can dramatically affect how it is experienced.
Levine also explores the idea of 'hurry sickness' – the pathological need to rush even when there's no reason. People afflicted by this condition become irritable when forced to slow down, constantly check their watches, and often feel as though there isn't enough time in the day. While Western culture tends to valorize this mindset, Levine suggests it’s harmful in the long term, leading to burnout, dissatisfaction, and a loss of presence.
The book doesn’t simply dwell on contrasts; it ends by offering a path forward. Levine introduces the concept of 'time literacy' – the ability to understand and adapt to different cultural tempos. People who cultivate this skill can navigate global environments more effectively, avoiding misunderstandings and misjudgments. Recognizing that one’s own time practices are culturally shaped rather than universal is the first step. The second is learning how to adjust – slowing down in event-time cultures where schedules are loose, or picking up the pace in clock-time societies where punctuality is paramount.
Moreover, Levine urges individuals to find their personal balance. Too much time pressure causes anxiety; too little can bring boredom. The healthiest individuals and societies are those that can shift gears – moving quickly when necessary, but also slowing down to enjoy life. Like a skilled musician adjusting tempo, the ideal is to find the right rhythm for each situation.
Ultimately, "A Geography of Time" is about awareness. It’s a call to be more conscious of how time governs our lives – not just externally through schedules and deadlines, but internally through values and expectations. Levine’s work reveals how deeply time is woven into our sense of identity, power structures, and well-being. Whether you thrive in the fast lane or prefer a more measured pace, understanding time’s cultural dimensions can make your life not just more efficient, but more humane and fulfilling.
Levine opens the book by inviting readers to rethink their assumptions about time, using Einstein’s idea of relativity as a conceptual anchor. Not just in the scientific sense, but in how we feel it – the difference between waiting in line and spending time with friends. From there, he takes the reader on a journey through how various cultures interpret time, with examples ranging from the fast-ticking cities of Switzerland to the laid-back rhythms of Brazil. The central concept is tempo – the speed and rhythm of life in different regions – and how this tempo shapes social interactions, work ethics, and individual stress levels.
This exploration shows that time is a defining feature of culture. From the fast-paced hustle of American cities to the slower rhythms in parts of Latin America, Levine explains how people internalize the pace of their surroundings. These cultural tempos aren't just quirky differences; they reflect values, priorities, and environmental factors. For instance, colder climates and wealthier societies tend to move faster. Technological advancements, which promise to save time, often do the opposite by raising expectations of how much we should achieve in a day, thus increasing pressure and speeding life up even more.
Levine then gives a historical account of how timekeeping evolved. Before mechanical clocks, people used the natural world to guide their schedules – the sun, the rooster’s crow, or the drip of a water clock. It wasn’t until the fourteenth century that mechanical clocks began to dictate social organization. This shift fundamentally changed life. By the nineteenth century, time had become standardized, especially with the development of train schedules. Time was no longer a personal or local affair – it was regulated, commodified, and increasingly used as a tool for social control. Clocks began to appear in homes, pockets, and eventually on wrists, leading some to describe wristwatches as modern shackles.
With industrialization came a cultural shift: time equaled money. Schedules tightened, efficiency became a moral good, and punctuality was viewed as a measure of character. The relentless pursuit of speed also laid the groundwork for work environments obsessed with productivity. Frederick Taylor’s time-motion studies, for instance, were early efforts to measure and maximize worker efficiency down to the second. These values became embedded in Western ideals of professionalism and success, making clock time a dominant cultural force that shaped how people live, work, and interact.
But how natural is this obsession with speed? Levine argues that it's not always in sync with human biology. People don’t perceive time the way machines do. Our internal clocks are influenced by mood, environment, health, and personality. Extroverts tend to estimate time more accurately than introverts; people with depression often feel that time drags; those in manic states feel it races. Cultural tempo affects not only how time is perceived, but also how it is valued and respected.
Levine conducted fascinating cross-cultural experiments to measure the pace of life. His research team measured walking speeds, transaction times at post offices, and the accuracy of public clocks in 31 countries. The results defied some expectations. The fastest countries were Switzerland, Ireland, Germany, Japan, and Italy – places typically viewed as relaxed in the popular imagination. Meanwhile, Brazil, Indonesia, and Mexico were among the slowest. These findings challenged stereotypes and offered insight into how national identities are formed not only by language and food but by how people move through time.
Interestingly, even within countries, tempo can vary significantly. Levine studied 36 American cities and found that cities in the Northeast, such as Boston and New York, had the fastest tempo, while cities in California, like Los Angeles, moved the slowest. This matched many Americans’ perceptions, but it also showed that cultural tempo is influenced by geography, urban planning, and climate.
Fast-paced cultures come with trade-offs. People in these environments tend to be more efficient and productive, often enjoying material success and economic opportunity. But there’s a downside. Levine points to the correlation between high-speed living and heart disease. Type A personalities – driven, competitive, and hurried – are more susceptible to stress-related health issues. Some fast-paced cities may also lack social cohesion, leading to a decline in acts of kindness or interpersonal warmth. For example, New York ranked lowest in helping behavior in one of Levine’s studies.
Yet, the relationship between tempo and happiness isn’t clear-cut. In Japan, people work longer hours than almost anywhere else, but heart disease rates are low. Why? The collectivist culture in Japan reframes work as a shared responsibility rather than an individual burden. The emotional toll of long work hours is mitigated by strong social bonds and a sense of belonging. Workers aren't isolated; they're supported. This shows that the emotional context surrounding time use can dramatically affect how it is experienced.
Levine also explores the idea of 'hurry sickness' – the pathological need to rush even when there's no reason. People afflicted by this condition become irritable when forced to slow down, constantly check their watches, and often feel as though there isn't enough time in the day. While Western culture tends to valorize this mindset, Levine suggests it’s harmful in the long term, leading to burnout, dissatisfaction, and a loss of presence.
The book doesn’t simply dwell on contrasts; it ends by offering a path forward. Levine introduces the concept of 'time literacy' – the ability to understand and adapt to different cultural tempos. People who cultivate this skill can navigate global environments more effectively, avoiding misunderstandings and misjudgments. Recognizing that one’s own time practices are culturally shaped rather than universal is the first step. The second is learning how to adjust – slowing down in event-time cultures where schedules are loose, or picking up the pace in clock-time societies where punctuality is paramount.
Moreover, Levine urges individuals to find their personal balance. Too much time pressure causes anxiety; too little can bring boredom. The healthiest individuals and societies are those that can shift gears – moving quickly when necessary, but also slowing down to enjoy life. Like a skilled musician adjusting tempo, the ideal is to find the right rhythm for each situation.
Ultimately, "A Geography of Time" is about awareness. It’s a call to be more conscious of how time governs our lives – not just externally through schedules and deadlines, but internally through values and expectations. Levine’s work reveals how deeply time is woven into our sense of identity, power structures, and well-being. Whether you thrive in the fast lane or prefer a more measured pace, understanding time’s cultural dimensions can make your life not just more efficient, but more humane and fulfilling.
December 11, 2020
Okuyan kişi, farklı coğrafyaların birbirinden renkli zaman anlayışlarını incelemek üzere uzunca bir gezinti yaptığını söylese yalan söylemiş olmaz. Japonya'dan Brezilya'ya, İskandinav ülkelerinden Afrika'ya şaşırtıcı bir seyahat.
Akademik havasını sürdürdüğü halde sıkıcılıktan uzak kalabilmiş bir eser. Kurgusal olmayan bir hikayeyi sonuna kadar heyecanla okuyabilmeyi beklemiyordum.
Üzerine düşünmek isteyenler için, zaman meselesini birçok boyutuyla ele alıyor ve ilişkili kavramları bir sosyal psikolog hassasiyetiyle düzenli bir çerçeveye oturtuyor. Bekleme oyununun kurallarından randevu kazalarına, zamanın genişlemesinden şehirlerin hızına, saatlerin kısa tarihinden zamanın kapitalleşmesine, "olay zamanı" kavramının saat zamanından farklarına, Japonların Batı'ya hiç benzemeyen zaman algısına, farklı bir kültüre geçişte yaşanması muhtemel sorunları en aza indirgemek için yapılabileceklere kadar bir çok konuda fikir veriyor.
Metod olarak, ampirik-deneysel çalışmaların yanısıra anecdotal verilere de yer verilmiş.
Yer yer tekrarlara düşülmüş, bazı konular çok yüzeysel bırakılmış, "zamanı konu alan bir kitapta yüzde yüz yer almalı" dediğim kimi meselelerin bahsi hiç geçmemiş olsa da beş yıldızı hak ediyor.
Zira başka kültürlerin zaman algısına şahitlik etmek, kendi zamansal gerçekliğimizin farkına varmanın en iyi yolu değil midir?
Akademik havasını sürdürdüğü halde sıkıcılıktan uzak kalabilmiş bir eser. Kurgusal olmayan bir hikayeyi sonuna kadar heyecanla okuyabilmeyi beklemiyordum.
Üzerine düşünmek isteyenler için, zaman meselesini birçok boyutuyla ele alıyor ve ilişkili kavramları bir sosyal psikolog hassasiyetiyle düzenli bir çerçeveye oturtuyor. Bekleme oyununun kurallarından randevu kazalarına, zamanın genişlemesinden şehirlerin hızına, saatlerin kısa tarihinden zamanın kapitalleşmesine, "olay zamanı" kavramının saat zamanından farklarına, Japonların Batı'ya hiç benzemeyen zaman algısına, farklı bir kültüre geçişte yaşanması muhtemel sorunları en aza indirgemek için yapılabileceklere kadar bir çok konuda fikir veriyor.
Metod olarak, ampirik-deneysel çalışmaların yanısıra anecdotal verilere de yer verilmiş.
Yer yer tekrarlara düşülmüş, bazı konular çok yüzeysel bırakılmış, "zamanı konu alan bir kitapta yüzde yüz yer almalı" dediğim kimi meselelerin bahsi hiç geçmemiş olsa da beş yıldızı hak ediyor.
Zira başka kültürlerin zaman algısına şahitlik etmek, kendi zamansal gerçekliğimizin farkına varmanın en iyi yolu değil midir?
August 7, 2018
An excursion in temporal relativity between cultures
Every so often I read a book on time management as sort of tune up to the administrative side of my life. Most say more of less the same thing but Levine's book is a bit different. Comparing social attitudes as to how different cultures measure and use time and the kinds of time that people value (ie: personal, appropriate waiting, urgent vs non-urgent, mourning, decision time) gave me some insight into other people's behaviour that I think I needed.
Levine took a sabbatical off and traveled the world and observed. Later he organized a set of simple experiments measuring simple tasks such as purchasing a postage stamp, walking pace or taking time out to assist a stranger in different cities around the world and reported the results in the book.
Some cultures are slow (Brazil) or very slow (Malaysia). For Americans "time is money" and we often value work based on the amount of effort put in, but an African might make a gift of some labour intensive craft that we would not "afford" to make because that connection does not get made.
The book also got me to notice another book When Cultures Collide: Leading Across Cultures [WHEN CULTURES COLLIDE 3/E] which also discusses temporal attitudes country by country and corroborates Levine's conclusions. Obviously broad statements are stereotypical and people differ but such books can act as rough guidelines (some might say no more valuable than horoscopes - I disagree) and are only dangerous if you adhere to them slavishly.
The last third of the book however focuses on the time sense of Japan and here the book loses some of its energy - the comments kaorshi (suicide by overwork) and the communal nature of decision making have been covered well elsewhere. Compared to other sections the number of anecdotes and insights is less dense.
Overall I greatly enjoyed the conversational tone of the book and how it points out different values across our shared humanity. IMHO Prof. Levine should prove to be an interesting lecturer in person. Recommended.
Every so often I read a book on time management as sort of tune up to the administrative side of my life. Most say more of less the same thing but Levine's book is a bit different. Comparing social attitudes as to how different cultures measure and use time and the kinds of time that people value (ie: personal, appropriate waiting, urgent vs non-urgent, mourning, decision time) gave me some insight into other people's behaviour that I think I needed.
Levine took a sabbatical off and traveled the world and observed. Later he organized a set of simple experiments measuring simple tasks such as purchasing a postage stamp, walking pace or taking time out to assist a stranger in different cities around the world and reported the results in the book.
Some cultures are slow (Brazil) or very slow (Malaysia). For Americans "time is money" and we often value work based on the amount of effort put in, but an African might make a gift of some labour intensive craft that we would not "afford" to make because that connection does not get made.
The book also got me to notice another book When Cultures Collide: Leading Across Cultures [WHEN CULTURES COLLIDE 3/E] which also discusses temporal attitudes country by country and corroborates Levine's conclusions. Obviously broad statements are stereotypical and people differ but such books can act as rough guidelines (some might say no more valuable than horoscopes - I disagree) and are only dangerous if you adhere to them slavishly.
The last third of the book however focuses on the time sense of Japan and here the book loses some of its energy - the comments kaorshi (suicide by overwork) and the communal nature of decision making have been covered well elsewhere. Compared to other sections the number of anecdotes and insights is less dense.
Overall I greatly enjoyed the conversational tone of the book and how it points out different values across our shared humanity. IMHO Prof. Levine should prove to be an interesting lecturer in person. Recommended.
November 3, 2010
I'm typically a sucker for pop science, so I was really excited to read the book. Unfortunately, I don't think Dr. Levine is a particularly good scientist or writer. First, his writing is pretty flat and sober. It doesn't help him that he doesn't seem to be drawing any fascinating conclusions either: Western Europe is fast and South/Central America are slow. Great. New York is fast and LA is laid back. Wow.
I also have a problem with his scientific rigor. He relies very heavily on anecdotal evidence, quotes and stories. A lot of the research he quotes was 40-50 years old by the time this was published. He quotes liberally from research that refers to "colored people's time" and "hurry sickness". The effect is to make the material seem even more dated. Admittedly, the edition I read was published in 1997, so maybe newer editions have made some improvements in this regard. Furthermore, the construction of his experiments seem pretty poor. As an example, I finally gave up reading the book when he described his comparative study of US cities. The fourth "fastest" city (by his measures) was Salt Lake City. He notes how "fast" cities tend to correlate very strongly with levels of stress and rates of heart disease, and then later that speed also correlates strongly with smoking too. He then notes that Salt Lake City was one exception in terms of rates of heart disease. He notes that they do not typically smoke because the Mormon faith forbids it. It seems pretty clear that one possible conclusion is that smoking affects rates of heart disease, not city speed. It makes you wonder why he did not control for smoking in his experiments. If he did, he might have found that speed doesn't kill, smoking does.
I couldn't finish. Maybe you will have better luck.
I also have a problem with his scientific rigor. He relies very heavily on anecdotal evidence, quotes and stories. A lot of the research he quotes was 40-50 years old by the time this was published. He quotes liberally from research that refers to "colored people's time" and "hurry sickness". The effect is to make the material seem even more dated. Admittedly, the edition I read was published in 1997, so maybe newer editions have made some improvements in this regard. Furthermore, the construction of his experiments seem pretty poor. As an example, I finally gave up reading the book when he described his comparative study of US cities. The fourth "fastest" city (by his measures) was Salt Lake City. He notes how "fast" cities tend to correlate very strongly with levels of stress and rates of heart disease, and then later that speed also correlates strongly with smoking too. He then notes that Salt Lake City was one exception in terms of rates of heart disease. He notes that they do not typically smoke because the Mormon faith forbids it. It seems pretty clear that one possible conclusion is that smoking affects rates of heart disease, not city speed. It makes you wonder why he did not control for smoking in his experiments. If he did, he might have found that speed doesn't kill, smoking does.
I couldn't finish. Maybe you will have better luck.
April 5, 2016
İlginç bir kitap. Maya Yayınları'ndan Türkçe çevirisiyle(2013) okudum. Yazar bir sosyal-psikolog. Bundan olacak, kitabın alt başlığı olan Kültürlerin Zaman Algısını da görünce mest olarak aldım kitabı hemen.
Beklentim, biraz daha felsefi bakışa sahip, zaman kavramının alımlanması ve gelişim/değişiminin incelenmesi yoluyla kültürlerden bahsetmesiydi. Karşıladığını söyleyemem, ama büsbütün bundan bağımsız bir kitap da değil.
Kitapta 31 ülke sathında yapılmış, saha araştırması sayılabilecek, zaman algısı üzerine veriler mevcut. Karşılaştırma yapmak için birebir. Fazlaca sıkıcı olabilecek yerleri var. Amacını aşan fazlalıkta anekdotlar, gözlemler mesela. Atlayarak okunabilir. Zaten her kitap da harf harf okunmaz.
Kitabın bazı kısımlarında çok şey öğrendiğimi, sadece o kısımları için tekrar tekrar kitaba dönebileceğimi belirteyim. Yine de belli ölçüde mekanik bilgilerin olduğunu akılda tutmakta fayda var.
Zaman üzerine düşünen herkesin, kültürel farklılıkların hayatın işleyişine etkisini özellikle hız-zaman-yaşam çizgisinde merak eden herkesin görmeden geçemeyeceği bir kitap.
Harika değil, ama önemli. Yeter zaten.
Beklentim, biraz daha felsefi bakışa sahip, zaman kavramının alımlanması ve gelişim/değişiminin incelenmesi yoluyla kültürlerden bahsetmesiydi. Karşıladığını söyleyemem, ama büsbütün bundan bağımsız bir kitap da değil.
Kitapta 31 ülke sathında yapılmış, saha araştırması sayılabilecek, zaman algısı üzerine veriler mevcut. Karşılaştırma yapmak için birebir. Fazlaca sıkıcı olabilecek yerleri var. Amacını aşan fazlalıkta anekdotlar, gözlemler mesela. Atlayarak okunabilir. Zaten her kitap da harf harf okunmaz.
Kitabın bazı kısımlarında çok şey öğrendiğimi, sadece o kısımları için tekrar tekrar kitaba dönebileceğimi belirteyim. Yine de belli ölçüde mekanik bilgilerin olduğunu akılda tutmakta fayda var.
Zaman üzerine düşünen herkesin, kültürel farklılıkların hayatın işleyişine etkisini özellikle hız-zaman-yaşam çizgisinde merak eden herkesin görmeden geçemeyeceği bir kitap.
Harika değil, ama önemli. Yeter zaten.
December 23, 2010
The book was a pile of anecdotes that were neither systematic nor really detailed. Great, the author knows a lot about how people feel time but the examples, except the excerpts of his life which go way too long, are shallow and in some cases repeated. The writing itself is lackluster with excessive adjectives and reliance on both appeals to authority and appeals to conventional wisdom. I do not get the sense that this book is based on hard scientific work or comes from a hard scientist and this I found very disappointing.
If you're into anecdotes, I suppose the book is fine, but its attempts to draw conclusions seem underdetermined with small data sets and no epistemological basis for much is what is presented beyond a litany of t-sentences (time is x, time is y). I feel I got much more out of the first chapter or two of From Eternity to Here.
The only segment worth note was on event time in contrast to our own standard chronology which could have been summed up in a nice magazine article.
If you're into anecdotes, I suppose the book is fine, but its attempts to draw conclusions seem underdetermined with small data sets and no epistemological basis for much is what is presented beyond a litany of t-sentences (time is x, time is y). I feel I got much more out of the first chapter or two of From Eternity to Here.
The only segment worth note was on event time in contrast to our own standard chronology which could have been summed up in a nice magazine article.
March 19, 2015
I finished this book with a great feeling of relief. Done at last! I suppose I could have quit any time but there was just enough substance to keep me reading.
There are interesting concepts (clock time versus event time) and convincing bits of history (the railroads lobbied intensively for a few standard US time zones).
But there's a vast amount of padding and repetition. For example, the 26 page chapter on time and power could have been boiled down to 20 percent of its length.
There's also many highly dubious assertions. Levine characterizes US cities as "fast" or "slow". He does have data to back this up. Good so far. But then he speculates that up to 50 percent of coronary heart disease is due to "slow" personalities living in "fast" cities and the reverse. CHD is caused by multiple factors including genetics (which Levine does not even mention). But temporal mismatch as a primary cause? Ludicrous oversimplification.
A fascinating topic that deserves a better treatment.
There are interesting concepts (clock time versus event time) and convincing bits of history (the railroads lobbied intensively for a few standard US time zones).
But there's a vast amount of padding and repetition. For example, the 26 page chapter on time and power could have been boiled down to 20 percent of its length.
There's also many highly dubious assertions. Levine characterizes US cities as "fast" or "slow". He does have data to back this up. Good so far. But then he speculates that up to 50 percent of coronary heart disease is due to "slow" personalities living in "fast" cities and the reverse. CHD is caused by multiple factors including genetics (which Levine does not even mention). But temporal mismatch as a primary cause? Ludicrous oversimplification.
A fascinating topic that deserves a better treatment.
September 10, 2018
It is easy to imagine the tension between Levine's editor, or Levine-as-editor, wanting sweeping generalisations and blunt assertions that will sell books, and Levine the social psychologist who knows that stereotypes are shit and that reality is inevitably nuanced. In the end, both have their say, so that Levine can sell books without selling his professional integrity. However, I think he over-estimates and occasionally errs about what the many studies he quotes, especially his own, actually show, due to methodological problems. However, the subject is so inherently interesting that it is easy to read the book to the end.
February 24, 2019
A Geography of Time appears to be an account of the differences in how different cultures perceive time. While the book certainly has some of that, in both statistical and anecdotal form, it’s better to think of this work as a mélange of essays on the academic interests of a professor who studies time use. It begins with quite of bit of analytic summary content categorizing how one might conceive of time, often diverges into anecdotes about other cultural factors, and only moderately discusses the research into cultural time perception differences. I found it moderately interesting, but perhaps was hoping for more research and content on a country-by-country basis.
September 7, 2022
At times, I was tempted to say that the author is repeating himself, goes around in circles to get to the same point he was making a couple of pages or chapters back. However, by more deeply learning about the difference between clock-time people and cultures and event-time (even clock averse!) people and cultures, I found myself slowing down, even a bit ashamed by my always rushed calendar, activities, life.
This book is far away from being a self-help book. And yet, it taught me that waiting and critically measuring one’s pace is not a sign of weakness.
This book is far away from being a self-help book. And yet, it taught me that waiting and critically measuring one’s pace is not a sign of weakness.
November 15, 2025
控制時間等於自我控制
這本書一開始就讓我覺得，關於時間，似乎有一個比較深層的意義是我沒掌握到的。可惜看完這本書後，這種“若有所失”的朦朧感還在。看來，我對時間的領悟力就是不夠，非得再多花點時間思索不可。所以，當作者說：“時間並不是主要的關鍵，而是唯一的關鍵。”的時候，我就是沒有這麼深刻的感受。時間是唯一關鍵嗎？一組人同看一本書，要在同樣的時間內寫出一篇讀後心得，可是，就是有人看的快、寫的快，在這種情況下，關鍵是時間還是能力呢？
作者說：“人生，不過是學習如何主控時間的過程。”那麼，如果我想加快自己的寫作速度，那我就是在主控時間囉？這是種什麼想法呢？我能控制的，顯然只有自己的速度。而時間之流，不管怎麼，都是不停的��答滴答。主控時間，從何說起？
可是根據愛因斯坦相對論，時間會隨著物體速度的加快而減慢，可見，時間是與物體綁在一起的。那麼，我如果控制了自己的速度，當然也就控制了和自己綁在一起的時間。那麼，說“人生是學習如何主控時間的過程”就沒有問題了。只是，這句話和控制自己的能力、速度是等價的。那麼，要時間這個詞(東西)幹什麼？我們控制的永遠都是自己。
如果控制時間就是自我控制，那麼許多文化的、心理的、權力的時間現象，都能獲得另類的解讀。例如，書中引愛因斯坦說：“跟一個漂亮女孩並坐兩小時，你會覺得那只是兩分鐘；叫你在熱爐子上坐個兩分鐘，你會覺得那是兩小時。這就是相對論。”這不只是相對論，這也表示在美女旁、在熱爐上，我們的情緒失去了控制。
書中描述一個印度國會議員拿槍到電信局的故事。突顯了時間與權力的關係。權力，也就是對外在事物的控制力。如果人家肯花時間等你，那就表示是你控制他而不是他控制你。
一般來說，生活節奏愈快，壓力愈大。但書中表示，健康好壞與節奏快慢的關係並不一定。根據這點，我的看法是，節奏快慢只是表面現象，重點是這個節奏是不是能由自己掌控。只要生活步調能由自己掌控，那麼即使節奏快點，也不影響健康。
作者說：“每個文化都有一套獨立的時間紋路。了解一個民族，就是了解居民看待時間的價值。”話是沒錯。但根據我的想法，一個民族如何看待時間，必然跟他們的文明程度，即對物質的控制力大小有關。作者做了調查說，全球三十一個國家的比較中，速度名列前茅者都是西歐國家，最慢的全都是非工業國家，巴西、印尼、墨西哥等。這項事實表明了，一個民族如何看待時間，絕不只是那個民族主觀的價值而已，絕對跟他們對物質的控制力有關。
顯然，作者嚮往的是一個更為自由的時間意識。他認為生活在忙碌的現代，人們應學習“努力抗拒我們所創造的人工時間架構，以便重新把人類的意識引到一個和大自然韻律更互通的境界。”即使意思不那麼明白，也可以確定他是要我們做時間的主人，而不是時間的奴隸。這當然很好，很值得提倡的境界。畢竟，控制時間等於控制自我，能以適合自己的韻律來生活，不只是幸福的，也是更有能力的。
但是，時間意識的覺醒，若走到另一個“境界”，就太極端了。作者說：“沒有浪費時間這件事，因為你不是正在做一件事，就一定是正在做其他事。”“當我今天不想做某件事的話，為了任何原因，不管是什麼理由，我就可以決定明天才去做，而明天做跟今天就去做也一樣好。要是我浪費了些時間，我也沒有錯過什麼非常重要的東西，畢竟，我有那麼多時間。”這是什麼荒謬語。什麼時候做什麼事，那能一樣嗎！更何況，哪個何不食肉糜的會覺得自己時間無限呢！
這本書一開始就讓我覺得，關於時間，似乎有一個比較深層的意義是我沒掌握到的。可惜看完這本書後，這種“若有所失”的朦朧感還在。看來，我對時間的領悟力就是不夠，非得再多花點時間思索不可。所以，當作者說：“時間並不是主要的關鍵，而是唯一的關鍵。”的時候，我就是沒有這麼深刻的感受。時間是唯一關鍵嗎？一組人同看一本書，要在同樣的時間內寫出一篇讀後心得，可是，就是有人看的快、寫的快，在這種情況下，關鍵是時間還是能力呢？
作者說：“人生，不過是學習如何主控時間的過程。”那麼，如果我想加快自己的寫作速度，那我就是在主控時間囉？這是種什麼想法呢？我能控制的，顯然只有自己的速度。而時間之流，不管怎麼，都是不停的��答滴答。主控時間，從何說起？
可是根據愛因斯坦相對論，時間會隨著物體速度的加快而減慢，可見，時間是與物體綁在一起的。那麼，我如果控制了自己的速度，當然也就控制了和自己綁在一起的時間。那麼，說“人生是學習如何主控時間的過程”就沒有問題了。只是，這句話和控制自己的能力、速度是等價的。那麼，要時間這個詞(東西)幹什麼？我們控制的永遠都是自己。
如果控制時間就是自我控制，那麼許多文化的、心理的、權力的時間現象，都能獲得另類的解讀。例如，書中引愛因斯坦說：“跟一個漂亮女孩並坐兩小時，你會覺得那只是兩分鐘；叫你在熱爐子上坐個兩分鐘，你會覺得那是兩小時。這就是相對論。”這不只是相對論，這也表示在美女旁、在熱爐上，我們的情緒失去了控制。
書中描述一個印度國會議員拿槍到電信局的故事。突顯了時間與權力的關係。權力，也就是對外在事物的控制力。如果人家肯花時間等你，那就表示是你控制他而不是他控制你。
一般來說，生活節奏愈快，壓力愈大。但書中表示，健康好壞與節奏快慢的關係並不一定。根據這點，我的看法是，節奏快慢只是表面現象，重點是這個節奏是不是能由自己掌控。只要生活步調能由自己掌控，那麼即使節奏快點，也不影響健康。
作者說：“每個文化都有一套獨立的時間紋路。了解一個民族，就是了解居民看待時間的價值。”話是沒錯。但根據我的想法，一個民族如何看待時間，必然跟他們的文明程度，即對物質的控制力大小有關。作者做了調查說，全球三十一個國家的比較中，速度名列前茅者都是西歐國家，最慢的全都是非工業國家，巴西、印尼、墨西哥等。這項事實表明了，一個民族如何看待時間，絕不只是那個民族主觀的價值而已，絕對跟他們對物質的控制力有關。
顯然，作者嚮往的是一個更為自由的時間意識。他認為生活在忙碌的現代，人們應學習“努力抗拒我們所創造的人工時間架構，以便重新把人類的意識引到一個和大自然韻律更互通的境界。”即使意思不那麼明白，也可以確定他是要我們做時間的主人，而不是時間的奴隸。這當然很好，很值得提倡的境界。畢竟，控制時間等於控制自我，能以適合自己的韻律來生活，不只是幸福的，也是更有能力的。
但是，時間意識的覺醒，若走到另一個“境界”，就太極端了。作者說：“沒有浪費時間這件事，因為你不是正在做一件事，就一定是正在做其他事。”“當我今天不想做某件事的話，為了任何原因，不管是什麼理由，我就可以決定明天才去做，而明天做跟今天就去做也一樣好。要是我浪費了些時間，我也沒有錯過什麼非常重要的東西，畢竟，我有那麼多時間。”這是什麼荒謬語。什麼時候做什麼事，那能一樣嗎！更何況，哪個何不食肉糜的會覺得自己時間無限呢！
October 8, 2024
Even if we live in a simulation, time is perhaps the only thing that is real. After all, even all simulations take place within a certain time parameter.
This book takes a good look at this concept that has not been given much thought. Time really has a geography and every geography has a time. Sometimes life flows in a straight line and sometimes it is bumpy.
One of the parts of the book that I found most interesting was the parts where he describes the Japanese philosophy of work. In essence, I think that many of the problems created by this work culture in Japan may have negative effects on demographics in the coming period. This is also true for all other countries with intense work cultures. Another example would be South Korea. But I also agree that there is something interesting about accepting this culture, internalizing it and making it a part of social life. I guess because I suffer a bit from this problem myself.
Last but not least, I would have expected a chapter on Einstein and the relativity of time. After all, black holes, for example, are a geography with its own time :)
I personally recommend reading this book.
This book takes a good look at this concept that has not been given much thought. Time really has a geography and every geography has a time. Sometimes life flows in a straight line and sometimes it is bumpy.
One of the parts of the book that I found most interesting was the parts where he describes the Japanese philosophy of work. In essence, I think that many of the problems created by this work culture in Japan may have negative effects on demographics in the coming period. This is also true for all other countries with intense work cultures. Another example would be South Korea. But I also agree that there is something interesting about accepting this culture, internalizing it and making it a part of social life. I guess because I suffer a bit from this problem myself.
Last but not least, I would have expected a chapter on Einstein and the relativity of time. After all, black holes, for example, are a geography with its own time :)
I personally recommend reading this book.
May 19, 2025
Geography of time: cultural aspects of time
Faster/fastest places
“time isn’t just something we measure – it’s something we experience, and different cultures perceive and structure it in vastly different ways. Some societies operate on clock time, where schedules dictate daily life with precision, while others follow event time, ditching the schedule to allow activities to unfold naturally. The pace of life varies across locations, with fast-paced environments often leading to higher stress and heart disease, yet at the same time bringing economic success and personal satisfaction. Other contradictions reveal that high tempo work cultures can be healthier when focused on collectivist goals. Understanding these kinds of cultural motivations is key to navigating social and professional interactions across the globe. It can also help your own satisfaction in life. The healthiest approach isn’t choosing between fast or slow but learning when to shift gears. Ultimately, mastering time – whether by embracing efficiency or slowing down for deeper connections – allows people to lead more fulfilling and adaptable lives.”
Faster/fastest places
“time isn’t just something we measure – it’s something we experience, and different cultures perceive and structure it in vastly different ways. Some societies operate on clock time, where schedules dictate daily life with precision, while others follow event time, ditching the schedule to allow activities to unfold naturally. The pace of life varies across locations, with fast-paced environments often leading to higher stress and heart disease, yet at the same time bringing economic success and personal satisfaction. Other contradictions reveal that high tempo work cultures can be healthier when focused on collectivist goals. Understanding these kinds of cultural motivations is key to navigating social and professional interactions across the globe. It can also help your own satisfaction in life. The healthiest approach isn’t choosing between fast or slow but learning when to shift gears. Ultimately, mastering time – whether by embracing efficiency or slowing down for deeper connections – allows people to lead more fulfilling and adaptable lives.”
This entire review has been hidden because of spoilers.
June 19, 2019
Dieses Buch hat schon seine zwanzig Jahre auf dem Buckel und vermutlich wird die eine oder andere wissenschaftliche Aussage überholt sein. Nur im Grunde wird alles beim alten geblieben sein. Kulturen und ihr Umgang mit Zeit ändert sich - wenn überhaupt - nur sehr langsam. Ein wenig betulich widmet sich der Autor Robert Levine den verschiedenen Aspekten der Zeit. Kapitelüberschriften lauten zum Beispiel: Soziale Zeit - Der Takt des Lebens, Die psychische Uhr, Eine kurze Geschichte der Uhrzeit, Leben nach der Ereigniszeit, Zeit und Macht, Schnell, Langsam und die Qualität des Lebens. Die Kapitelüberschriften verraten wie interessant dieses Buch ist und ich habe es mit großem Gewinn gelesen. Vor allem die Gegenüberstellung der "Ereigniszeit-Kultur" mit der "Zeit-ist-Geld-Kultur" war für mich sehr aufschlussreich.
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