By Gavin Lucas
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E. earlier than/before, later than/after, and emphasizes time as a series of point or moments. However, for the A series to make sense, it needs to be explained in terms of the B series; for example, any event cannot be both past, present and future – how does it change from one to another? To say the event was past, is present, will be future is to presuppose the very thing one is trying to explain; the only way out is to say that at a certain point in time it has one of these characteristics, and at another point, another.
Indeed, as Murray argued in one of his earliest papers, it is precisely this reliance on ethnographic descriptions of prehistory since the nineteenth century that made us forget the significance of the discovery of the antiquity of humankind so quickly (Murray 1993). Moreover, if archaeology did pay more attention to building its own theories which better reflected the nature of its own data, then it might also be able to contribute something new to social theory and, thus, might also have an impact on other disciplines.
Cultural evolution, as articulated in terms of a social typology and stages of historical change reproduces the same basic temporal structure as chronology. By looking at more recent attempts to re-think the nature of change in the past, especially approaches influenced by the French historical school of Annales and also by theoretical developments of non-linear dynamics in natural science, an alternative conception of time was brought out. This view encapsulates more fully the philosophical complexity of time as expressed in terms of a duality or tension between two types of time – as a sensual flux and as abstract succession.