Assignment No.

Submitted to:

Ma’am Nusrat Ahsan

Submitted By:

Name: Muhammad Yousaf

Sap id: 70073846.

Section: D

Department: LBS

University of Lahore
Q. What is time? Is time travel possible?
What is time Travel?
Time travel is the concept of movement between certain points in time, analogous to movement
between different points in space by an object or a person, typically with the use of a hypothetical
device known as a time machine. Time travel is a widely recognized concept
in philosophy and fiction, particularly science fiction. The idea of a time machine was popularized
by H. G. Wells' 1895 novel The Time Machine.

Is time travel possible?

Yes, time travel is indeed a real thing. But its not quite what you've probably seen in the movies.
Under certain conditions, it is possible to experience time passing at a different rate than 1 second
per second. And there are important reasons why we need to understand this real-world form of time
travel.

Although humans can't hop into a time machine and go back in time, we do know that clocks on
airplanes and satellites travel at a different speed than those on Earth.

We all travel in time! We travel one year in time between birthdays, for example. And we are all
traveling in time at approximately the same speed: 1 second per second.

A famous scientist named Albert Einstein came up with an idea about how time works. He called it
relativity. This theory says that time and space are linked together. Einstein also said our universe
has a speed limit: nothing can travel faster than the speed of light (186,000 miles per second).

Q. How does the universe started? Is the big bang theory real?
Our universe began with an explosion of space itself - the Big Bang. Starting from extremely high
density and temperature, space expanded, the universe cooled, and the simplest elements formed.
Gravity gradually drew matter together to form the first stars and the first galaxies.

Galaxies collected into groups, clusters, and super clusters. Some stars died in supernova
explosions, whose chemical remnants seeded new generations of stars and enabled the formation of
rocky planets. On at least one such planet, life evolved to consciousness. And it wonders,

In the 1920s in California, astronomer  Edwin Hubble observed distant galaxies using an extremely

powerful telescope . He made two mind-boggling discoveries.
First Hubble figured out that the Milky Way isn’t the only galaxy. He realized that faint, cloud-like
objects in the night sky are actually other galaxies far, far away. The Milky Way is just one of
billions of galaxies.

Second Hubble discovered that the galaxies are constantly moving away from each other. In other
words, the universe is expanding. The biggest thing that we know about is getting bigger all the time.

A few years later, Belgian astronomer Georges Lemaître used Hubble‘s amazing discoveries to
suggest an answer to a big astronomy question: How did the universe begin?

If the universe is always getting bigger, then long ago it was smaller. And long, LONG ago, it was
much smaller. That means billions of years ago, everything in the universe was contained in a tiny
ball that exploded! Wow!

This breakthrough idea later became known as the Big Bang!

The Big Bang  was the moment 13.8 billion years ago when the universe began as a tiny, dense,
fireball that exploded. Most astronomers use the Big Bang theory to explain how the universe began.
But what caused this explosion in the first place is still a mystery.

Q. What are different philosophers thoughts related to “Eschatology”?

Eschatology is the doctrine of the last things. It was originally a Western term, referring to Jewish,
Christian, and Muslim beliefs about the end of history, the resurrection of the dead, the Last
Judgment, the messianic era, and the problem of theodicy (the vindication of God’s justice).
Historians of religion have applied the term to similar themes and concepts in the religions of
nonliterate peoples, ancient Mediterranean and Middle Eastern cultures, and Eastern civilizations.
Eschatological archetypes also can be found in various secular liberation movements.

Historical eschatology appears in one of three distinct forms messianism, millennialism,

or apocalypticism. Messianic hopes are directed toward a single redemptive figure who, it is
believed, will lead the people of God, now suffering and oppressed, into a better historical future.
Messianism sometimes promotes visions of the vengeance and justice that befall tyrannical political
and religious leaders. In these instances, local historical expectations shape the belief in the
fulfillment of history before its end. Apocalypticism, on the other hand, promises a sudden,
cataclysmic intervention by God on the side of a faithful minority. According to this view, "this
world," unable to bear the "justice of God," will be destroyed and replaced by a new world founded
on God’s righteousness. Millenarian, or chiliastic, hope is directed toward the 1,000-year earthly
kingdom of peace, fellowship, and prosperity over which Christ and his saints will reign following
the destruction of the forces of evil and before the final end of history.
Messianism

The term messiah, or mashiah has been applied to a variety of redeemers and many movements with
an eschatological or utopian-revolutionary message have been termed messianic. Although messianic
movements have occurred throughout the world, they seem to be especially characteristic of the
Jewish and Christian traditions. Therefore, many of the terms used to describe messianic phenomena
are derived from the Bible and from Judeo-Christian beliefsprophetic, millenarian,
and chiliastic movements. Moreover, the scientific study of messianic beliefs and movements
originating in the Western theological and academic tradition initially concerned phenomena that
occurred mainly in Christian history or in cultures exposed to Western colonial and missionary
influences. Because the Western origins of messianic terms and concepts give discussions of
messianism an almost unavoidable Judeo-Christian slant, sociologists and anthropologists prefer
more neutral terminology—nativistic, renewal, or revitalization movements and crisis cults. Many of
these terms, however, fail to convey the essential features of the phenomena. Thus, recent
scholarship has preferred the term millennial (used by Church Fathers and anthropologists alike) to
describe movements of collective redemption.
Apocalypticism refers to Western eschatological views and movements that focus on cryptic
revelations about a sudden, dramatic, and cataclysmic intervention by God in history, the judgment
of all men, and the rule of the elect with God in a renewed heaven and earth. The archetypal
apocalyptic work in the Judeo-Christian tradition, The Book of Daniel, is the only apocalyptic book
to be admitted to the canon of the Hebrew Bible, just as the Revelation to John is the
only apocalypse included in the canon of the New Testament. There are many noncanonical
apocalyptic works from both Jewish and Christian authors, including the three Books of Enoch,
the Second Book of Esdras, the Ascension of Isaiah, and the Apocalypse of Peter. Nonetheless, all
the apocalyptic works written during the first efflorescence of millennialism, including
the Revelation to John, owe much of their shape and style to Daniel.
Millennialism

Millennialism (from the Latin word for “1,000 years”) is the branch of eschatology concerned with
the earthly prospects of the human community, rather than the worldly and eternal prospects of the
individual. Millennialism focuses on collective, public salvation and asserts that humanity will
endure the great cataclysms of the coming Endtime before fulfilling the age-old dream of dwelling in
an earthly paradise. The term is derived from a passage in the Revelation to John (Revelation 20) that
describes a vision of Satan bound and thrown into a bottomless pit and of Christian martyrs raised
from the dead to reign with Christ for a 1,000-year period, the millennium.

Millennialism has had broad appeal throughout history. The original Jewish and Christian
millennial treatises of the Hellenistic Age (c. 300 BCE to c. 300 CE), particularly the books of
Daniel and Revelation, provided the building blocks from which the successive millennial structures
were erected (as they had done for apocalypticism). In constant repetition the motifs, leading
characters, symbols, and chronologies of these works have arisen in the teaching of some prophet of
the end of the world, each time taking on new significance from associations
with contemporaneous events. Jesus, according to some scholars, was a millennialist who announced
the imminent arrival of the earthly kingdom of God. Millennialism also remains active in a number
of modern Protestant groups, including the Adventists, the Jehovah’s Witnesses, and
certain Evangelical and fundamentalist Christian denominations. Anthropologists, historians, and
sociologists also have found millennialist currents in non-Western cultures.
Messianism

The term messiah, or mashiah (Hebrew: "anointed"), has been applied to a variety of “redeemers,”

and many movements with an eschatological or utopian-revolutionary message have been termed
messianic. Although messianic movements have occurred throughout the world, they seem to be
especially characteristic of the Jewish and Christian traditions. Therefore, many of the terms used to
describe messianic phenomena are derived from the Bible and from Judeo-Christian beliefs—
prophetic, millenarian, and chiliastic movements. Moreover, the scientific study of messianic beliefs
and movements—originating in the Western theological and academic tradition—initially concerned
phenomena that occurred mainly in Christian history or in cultures exposed to Western colonial and
missionary influences. Because the Western origins of messianic terms and concepts give
discussions of messianism an almost unavoidable Judeo-Christian slant, sociologists and
anthropologists prefer more neutral terminology—nativistic, renewal, or revitalization movements
and crisis cults. Many of these terms, however, fail to convey the essential features of the
phenomena. Thus, recent scholarship has preferred the term millennial (used by Church Fathers and
anthropologists alike) to describe movements of collective redemption.

Apocalypticism refers to Western eschatological views and movements that focus on cryptic

revelations about a sudden, dramatic, and cataclysmic intervention by God in history, the judgment
of all men, and the rule of the elect with God in a renewed heaven and earth. The archetypal
apocalyptic work in the Judeo-Christian tradition, The Book of Daniel, is the only apocalyptic book
to be admitted to the canon of the Hebrew Bible, just as the Revelation to John is the
only apocalypse included in the canon of the New Testament. There are many noncanonical
apocalyptic works from both Jewish and Christian authors, including the three Books of Enoch,
the Second Book of Esdras, the Ascension of Isaiah, and the Apocalypse of Peter. Nonetheless, all
the apocalyptic works written during the first efflorescence of millennialism, including
the Revelation to John, owe much of their shape and style to Daniel.

Millennialism

Millennialism is the branch of eschatology concerned with the earthly prospects of the

human community, rather than the worldly and eternal prospects of the individual. Millennialism
focuses on collective, public salvation and asserts that humanity will endure the great cataclysms of
the coming Endtime before fulfilling the age-old dream of dwelling in an earthly paradise. The term
is derived from a passage in the Revelation to John (Revelation 20) that describes a vision
of Satan bound and thrown into a bottomless pit and of Christian martyrs raised from the dead to
reign with Christ for a 1,000 year period, the millennium.

Millennialism has had broad appeal throughout history. The original Jewish and Christian
millennial treatises of the Hellenistic Age (c. 300 BCE to c. 300 CE), particularly the books of
Daniel and Revelation, provided the building blocks from which the successive millennial structures
were erected as they had done for apocalypticism. In constant repetition the motifs, leading
characters, symbols, and chronologies of these works have arisen in the teaching of some prophet of
the end of the world, each time taking on new significance from associations
with contemporaneous events. Jesus, according to some scholars, was a millennia list who
announced the imminent arrival of the earthly kingdom of God. Millennialism also remains active in
a number of modern Protestant groups, including the Adventists, the Jehovah’s Witnesses, and
certain Evangelical and fundamentalist Christian denominations. Anthropologists, historians, and
sociologists also have found millennialist currents in non-Western cultures.