英语时间简写书写格式（每日英汉互译时间TIME）

TIME. The fact that events take place and things have duration in a dimension called “time” is immediately familiar in human experience. Yet the more deeply the idea of time is explored, the more difficult it becomes. The way man conceive time has changed over the centuries. Today his understanding of time derives from the most advanced fields of physics and astronomy. The first part of this article reviews the changing concept of the nature time. The second part describes the ways in which time is determined and measured.，今天小编就来说说关于英语时间简写书写格式?下面更多详细答案一起来看看吧!

英语时间简写书写格式

TIME. The fact that events take place and things have duration in a dimension called “time” is immediately familiar in human experience. Yet the more deeply the idea of time is explored, the more difficult it becomes. The way man conceive time has changed over the centuries. Today his understanding of time derives from the most advanced fields of physics and astronomy. The first part of this article reviews the changing concept of the nature time. The second part describes the ways in which time is determined and measured.

时间。发生的事件，以及在称为“时间”的维度中具有持续时间的事物，这个事实在人类的经验中是非常熟悉的。然而，对时间概念探索得愈深入，它就变得愈困难。几个世纪以来，人们对时间的构想已发生了变化。今天人们对时间的理解源于物理学和天文学最前沿的领域。该文的第一部分综述了自然时间变化的概念。第二部分描述了确定和测量时间的各种方法。

1. The Idea of Time

One of the peculiarities of modern civilization is the importance it attaches to the idea of time. Time is considered a kind of linear progression measured by the clock and the calendar. The tendency is to regard this idea as a necessity of thought, but acquaintance with the beliefs of other civilizations shows that this is not the case.

1、时间概念

现代文明的独特性之一是它对时间概念的重视。时间被认为是一种由时钟和日历测定的线性累进。人们倾向于认为这种概念是思维的必然，但对其它文明信念的了解表明，情况并非如此。

Evolution of the Idea of Time. Generally speaking, time was not a concept of primary importance in ancient thought. The Greeks tended to regard the cosmic process as a cyclic alternation of opposing forces rather than as a continual evolution. For example, Aristotle stated that even the tendencies of heavy bodies to fall and light bodies to rise are all part of a cyclic process, so that these apparently straight-line motions are in fact circular—like the perpetual circular motion of the heavenly bodies, which had neither beginning nor end.

时间概念的演化。一般而言，在古老的思维中，时间并不是一个主要的概念。希腊人倾向于认为宇宙的过程是个相反力量的循环往复，而非一种持续不断的演化。例如，亚里士多德认为，即使重物下降与轻物上升的趋势都是循环过程的一部分，那么表面上直线运动的这些物体实际上也是循环的---就像天体永恒的圆周运动一样，既没有开始，也没有结束。

Aristotle also held that time and motion were independent, movement being measured by time and time by movement. He recognized that time cannot cease, whereas motion can—except for the motion of the heavens—and concluded that time must be associated closely with this motion, which he regarded as the perfect example of uniform motion.

亚里士多德还认为，时间与运动都是独立的，运动由时间来测定，而时间则由运动来衡量。他认为时间不会停止，然而除了天体的运动以外，运动却会停止---并得出结论，时间必须是与这种运动紧密联系的，他将它视为匀速运动的完美例证。

Belief in the cyclic nature of time was widespread in antiquity, and it gave rise to the idea of the Great Year. There were two versions of this idea. In one, the Great Year was considered simply as the period required for the sun, moon, and planets to attain the same positions relative to one another as they had held at some previous given time. This was the sense in which Plato used the idea. On the other hand, the Great Year for Heraclitus signified the period of the world from its formation to it destruction and rebirth. These two versions were combined by the Stoic philosophers. The Stoics believed that when the heavenly bodies returned to the same relative positions they had at the beginning of the world, everything would be restored as it was before and the entire cycle would be renewed in every detail.

在古代，人们普遍相信时间的循环性质，并且产生了重要年份的概念。对这个概念有两个版本。一个版本是，重要年份完全被认为是太阳、月亮和行星到达彼此相对的相同位置所需要的时期，就像它们在之前某个给定的时间到达的位置一样。这是柏拉图使用过的概念。另一方面，对于赫拉克利特来说，重要年份所指的是从世界的形成到它的毁灭和重生的时期。斯多葛学派的哲学家们将这两个版本结合在了一起。斯多葛学派认为，当天体回到它们在世界开始时的相对同样的位置时，一切都会恢复到之前的样子，而且整个循环都会精确地从新开始。

Early Christian leaders rigorously disputed the traditional cyclical view of time. Prominent among them was St. Augustine. He laid great emphasis on the idea that the crucifixion of Christ must be regarded as a unique event, not subject to repetition, implying that time is linear rather than cyclic. He was also the pioneer of the study of internal, or mental, time. Dissatisfied with Aristotle’s close association of time with motion, Augustine chose to regard time as an activity of the “soul,” or mind, endowed with powers of memory, attention, and anticipation.

早期的基督教领袖们对传统的时间循环观点提出了严厉的质疑。他们中间最著名的是圣·奥古斯汀。他极为强调了基督的受难必须被视为一个独特事件的理念，不受重复的限制，暗示着时间是线性的而非循环的。他也是对内在、精神、时间研究的先驱。不满意亚里士多德的时间与运动紧密联系的观点，奥古斯汀选择将时间视为“灵魂”或精神的一种活动，对记忆、关注和预期赋予了力量。

In the scientific revolution of the 17th century, Isaac Newton took the view that time exist independently not only of human minds but also of all material objects, and that it “flows” uniformly of its own accord. On the other hand his contemporary Leibniz, the German philosopher and mathematician, regarded time simply as the order of succession of phenomena.

在17世纪科学的革命中，艾萨克·牛顿认为，时间的存在不仅独立于人类的精神，而且独立于所有物质的对象，并且它是一致的自然而然的“流动”。另一方面，他的同代人莱布尼兹，德国哲学家和数学家，将时间仅仅视为一系列现象的顺序。

The problem of reconciling these different ideas of time was tackled by the German philosopher Immanuel Kant in the 18th century. Kant was an enthusiastic believer in Newton’s natural philosophy, but he rejected Newton’s idea of time. Instead he argued that time is simply a feature of the way men’s minds visualize the external world and is not a characteristic of external reality itself. He reasoned that if time were a characteristic of the world, equally good arguments could be advanced to show both that the world originated and did not originate in time. In view of this contradiction, Kant decided that time does not apply to the universe but only to the way in which men think about the universe.

在18世纪，德国哲学家伊曼努尔·康德解决了这些不同时间观念的协调问题。康德是位牛顿自然哲学狂热的信徒，但他不同意牛顿的时间观念。相反，他认为时间就是人类的精神想象外部世界的方式特征，并不是外在现实本身的一种特性。他推断，如果时间是世界的一种特性，同样地可以提出良好的论据来证明世界的起源，而不是起源于时间。考虑到这种矛盾，康德认为，时间并不适用于宇宙，而只适用于人类思索宇宙的方式。

Concept of Time in Relativity. In the 19th century, as a result of the arguments advanced by geological and biological evolutionists, the modern idea of time as linear advancement finally prevailed over the older, cyclic conceptions. The tempo of everyday life was speeded up, and the temporal aspects of existence were increasingly regarded as of predominating importance. It therefore came as a shock when, in 1905, Albert Einstein pointed out an unsuspected difficulty in the prevailing idea of time and concluded that time depends on the observer in a way not previously imagined, even by Kant.

相对论中的时间概念。在19世纪，由于地质学和生物学进化论者提出论据的结果，时间作为线性发展的现代观念最终战胜了老旧，循环的概念。日常生活的节奏加快了，而且生存的现实方面越来越被认为极为重要。因此，当1905年阿尔伯特·爱因斯坦指出盛行很广的时间观念中的一个意想不到的困难，并得出结论，即时间以一种之前甚至连康德都无法想象的方式，依赖于观察者的结论时，它让人们大吃一惊。

It had been taken for granted—both by those who followed Kant’s ideas and those who did not—that there is a single worldwide time order and that each instant of this order corresponds to a definite contemporaneous state of the whole universe. This, as Einstein observed, was only an assumption. The order in which events are perceived is not always the order in which they are believed to occur. For a simple example, lightning is seen before thunder is heard, but both are manifestations of the same electric discharge in the atmosphere. Yet until Einstein raised the question, it was universally assumed as self-evident that when the rules are found that determine the time of each perception by the time of the event giving rise to it, all events thus perceived must necessarily fall into a definite time-sequence that is the same for all observers.

无论是那些认同或反对同康德观点的人---都认为这是理所当然的事---即全世界只存在一个时间顺序，而且这种顺序的每个瞬间都对应着整个宇宙确定的同时状态。就像爱因斯坦观测的那样，这只是一种假设。事件被感知的顺序并不一定是它们发生时的顺序。举个简单的例子，在听到雷声前总是会先看见闪电，但两者都是大气中相同的放电现象。然而，直到爱因斯坦提出该问题时，它被普遍地认为是不言而喻的，当发现决定事件发生时的每个感知时间的规则时，从而所有感知的事件都必然陷入一个对所有观察者都是相同的，确定的时间顺序。

After much thought on the measurement of time and motion, Einstein came to realize that a person may have an immediate awareness of the simultaneity of two events in his personal experience but have no such awareness when one event is directly experienced and the other occurs at a distance. For example, suppose an explosion were to occur on Mars. An observer on earth records the instant at which he sees the flash. If light traveled instantaneously, the instant of observation on earth would coincide precisely with the instant the explosion was recorded by a hypothetical observer on Mars. However, there is definite experimental evidence that light takes time to travel, so the terrestrial observer must in fact “correct” the time recorded on his watch to make allowance for the time taken by the light to reach him.

在对时间和运动的测定进行深思后，爱因斯坦认识到，一个人在他个人的经历中可以直接意识到两件事情的同时性，但当直接经历一件事情，而另一件事情在远处发生时就没有这样的意识了。例如，假设爆炸发生在火星上。地球上的观测者记录了他看到闪光的瞬间。如果光线是瞬间传播的，那么在地球上观测的瞬间就会精确地与在火星上假定的观测者记录的爆炸瞬间完全一致。然而，有明确的实验证据表明，光的传播需要时间，因此，地球上的观测者需要考虑光线到达他那里所花的时间，确切地说，必须“校正”他所观测记录的时间。

In principle, the velocity of light can be determined only if the way to measure time at all places that it traverses is known. But this is precisely what no longer can be known, once the traditional assumption of worldwide simultaneity for all observers is abandoned. To escape this vicious circle, Einstein decided to jettison the classical theory of the measurement of space and time and begin on a totally different basis.

原则上，只有知道了测量光线经过的所有地方的时间方法，才可能确定光速。但是，一旦放弃了全世界所有观测者的同时性传统假设，准确地说，我们再无法知道什么了。为了摆脱这种恶性循环，爱因斯坦决定放弃测量空间与时间的经典理论，并且从一个完全不同的基础开始。

The classical theory, Einstein realized, leads to absurdity when one tries to imagine what would happen when traveling through space at the same velocity as a beam of light. According to the idea of relative motion based on classical theory, the beam of light would then appear to the observer to be at rest. And a vibrating electromagnetic field at rest is a concept in conflict with electromagnetic theory, which Einstein saw no reason to reject. Instead he concluded that the laws of physics—including those concerning the propagation of light--must remain the same for all observer in uniform motion, however fast they may be moving. In particular, the velocity of light in empty space must be the same for all such observers. Since this velocity is finite, it is the classical idea of relative motion that must be modified.

爱因斯坦认识到，当人们试图想象当光速以同样的速度穿越太空会发生什么时，经典理论便导致了荒谬。根据基于经典理论的相对运动概念，当时，光速在观测者看来会是静止的。而且一种静止的振动电磁场是一个与电磁波理论相冲突的概念，爱因斯坦认为没有理由拒绝它。相反，他得出了物理定理---包括那些涉及光的传播---在匀速运动中对于所有的观测者都必须是一致的，不管它们移动得有多快。特别是，光在真空中的速度对于所有这样的观测者来说一定是一样的。因为，这种速度是有限的，它是必须修正的相对运动的经典概念。

A curious result of Einstein’s theory is that, in general, observers in relative motion must assign different times to the same event. Only observers at relative rest can assign the same time to the event. The discrepancy can be illustrated by saying that a clock in relative motion between two other clocks will measure a smaller time interval than will the two clocks at rest, as it passes from one clock to the other. For velocities encountered in everyday life the difference is negligible, but the nearer the relative velocity of the moving clock is to that of light, the greater the difference will be. The relativistic effect has been amply confirmed by experiments with elementary particles moving at nearly the speed of light.

总之，爱因斯坦理念的一个奇怪的结果是，相对运动中的观测者必须对同一事件分配不同的时间。只有在相对静止中的观测者才能对事件分配相同的时间。这种差异可以用以下例子来说明，即在两个时钟之间处于相对运动的一个时钟，在它从一个时钟传递至另一个时钟时会比两个静止的时钟测量更小的时间间隔。对于在日常生活中遇到的速度差异是可以忽略的，但移动时钟的相对速度越是接近光速的速度，差别就会越大。通过基本粒子以接近光速运动的实验已充分证实了相对论的效应。

Time, Space-Time, and Causality. The idea of the relativity of time—that is, that time depends on the observer and that there is no absolute measure of duration—entails the relativity of spatial measurement as well. Due to the universal character of the velocity of light, the distance between two places can be measured by the time it takes light to travel from one place to the other. This measurement in turn depends on the observer.

时间，时空与因果关系。时间的相对论概念---换言之，时间取决于观测者，而且对持续的时间并无绝对的测量标准---也包含了对空间测量的相对性。由于光速的普遍特性，在两个空间之间的距离可用光从一个空间到另一个空间所用的时间来测量。反过来，这种测量又取决于观测者。

This similarity between space and time is part of the new universal concept introduced by the German mathematician Hermann Minkowski in 1908. If an interval of time is regarded as a kind of “distance” in the time dimension, it can be converted into a distance by being multiplied by c, the velocity of light, thus obtaining the distance light would travel in that time. If the time difference between any two events is T, according to a particular observer, the associated spatial interval is cT. Then if R is the actual distance in space between these events, it can be shown that although both cT and R depend on the particular observer, the difference between cT² and R²has the same value for all observers in uniform relative motion. This difference is the square of what is called the space-time interval between the two events. Space-time is a four-dimensional analog of THREE-dimensional space, the fourth dimension being the dimension of time.

这种空间与时间之间的相似性是1908年由德国数学家赫尔曼·闵可夫斯基提出的新的普遍概念的一部分。如果时间间隔被视为一种时间维度的“距离”，那么它就能通过乘以光速c转化成距离，这样就获得了光在那段时间内传播的距离。如果在任何两个事件之间的时间差是T，根据特殊的观测者，相关的空间间隔就是cT。那么如果R是这些事件之间的实际空间距离，那么它就能表现出，尽管cT和R都取决于特殊的观测者，但对于处于匀速相对运动中所有观测者来说，cT² 和 R²之间的差就具有相同的值。这种差是在两个事件之间所谓的时空间隔的平方。时空是三维空间的四维模拟，第四维度是时间的维度。

If the universe is pictured as a system of events in space-time, then the times and spaces of different observers are simply different “cross sections” or individual perspectives of this system. Although the space-time interval between two events is the same according to all observers at rest or in uniform motion, it is split up by different observers into different space and time components.

如果宇宙被描绘成时空中的事件系统，那么不同观测者的时间与空间就是完全不同的“横截面”或者是该系统的个体视角。根据所有静止的或处于匀速运动中的观测者，虽然在两个事件之间的时空间隔是相同的，但它被不同的观测者分成了不同的空间与时间成分。

The idea of space-time also leads to the new concept of forward and backward light-cones associated with a given event E. Each of these cones has the vertex E, and the surfaces of the cones are formed by the space-time paths of all conceivable electromagnetic rays passing through that vertex. The forward cone is directed toward the future, and the backward cone converges toward E from the past. Only those events that lie inside the forward or backward light-cone of a given event E are in the future or past of that event in any absolute sense. The temporal relationship of all other events to E depends on the observer. Thus for a given event F that lies outside the light-cones of E, observers can be found who will regard F as later than E, simultaneous with E, or earlier than E. No such ambiguity arises in the classical theory of time, in which the temporal relationship of any two events is the same for all observers.

时空的概念也引发与给定的事件E相关的前后光锥的新概念。这些锥体中的每一个都有项点E，以及所有可想象的电磁射线通过那个顶点的，由时空路径形成的锥体表面。向前的锥体指向未来，而向后的锥体从过去向E聚集。只有位于给定事件E的向前或向后光锥内的那些事件在任何绝对意义才是事件的未来或过去。所有其它事件与E的时间关系都取决于观测者。因此，对于位于光锥E以外的给定事件F，就会发现F晚于E，与E同时，或者早于E的观测者。在经典的时间理论中不存在这样的模棱两可，其中任何两个事件的时间关系对所有的观测者都是一样的。

The concept of light-cones has had a profound influence on the concept of causality because those events that lie inside each other’s light cones can be in absolute causal relationship with one another. Einstein later extended his ideas about space-time to include cases in which observers are in accelerated motion in gravitational fields.

光锥概念对因果关系的概念一直具有深刻的影响，因为处于彼此的光锥内的那些事件相互之间可以是绝对的因果关系。后来，爱因斯坦扩展了他关于时空的概念，包括观测者处于引力场中加速运动的情况。

Time and the Universe in Modern Cosmology. Although the classical concept of universal time has been undermined, modern cosmologists have reintroduced the idea of a worldwide time that is common to an important but restricted class of observers. According to most cosmological theories, there is a preferential time scale at each place in the universe. This scale is associated with the “local” cosmic standard of rest determined by the “local” bulk of distribution of matter—for example, the center of mass of the stars in our galaxy. The time scales of the observers associated with these local standards of rest, throughout the universe “fit together” to form one worldwide cosmic time.

时间与现代宇宙学中的宇宙。尽管宇宙时间的经典概念已被削弱，但现代宇宙学家重新引入了一个重要而共同的世界时间的概念，只是观测者人数不多。根据大多数的宇宙学理论，在宇宙的每个地方都存在一个优先的时间尺度。这个尺度与由物质分布“当地”容量所确定的 “当地”宇宙静止的标准相关联---例如，在我们银河系中的恒星质心。观测者的时间尺度与这些当地的静止标准相关联，整个宇宙“合在一起”形成一个世界范围的宇宙时间。

It is wit reference to this cosmic time that objective meaning can be given to concepts such as the age of the earth, the sun, our galaxy, and even the universe itself. Thus despite the theory of relativity the concept of a cosmic time scale can be retained, even though it is not the time scale of every observer.

正是巧妙地参考了这个宇宙时间，像地球、太阳、我们的银河系，甚至宇宙本身的年龄这些概念才能赋予客观的意义。因此，尽管宇宙时间尺度概念的相对论理论能够保留，即使它不是每个观测者的时间尺度。

According to ideas based on the spectroscopic study of light from distant galaxies, the universe is believed to be expanding, which may imply further limitations on man’s idea of time. If the rate of expansion is uniform, the age of the universe would be about 10 billion years, or about twice the age of the sun and the earth. If the rate of expansion is decreasing, the age would be somewhat less. However, if it is increasing, not only would the age be somewhat greater, but there also would be regions receding from our own galaxy at velocities greater than that of light. Hence no light or any other physical influence from such regions could ever reach our galaxy, and no events in the regions could find a place in our time scale. They would lie beyond our “time horizon.” Therefore no time scale could comprise all events and “worldwide” cosmic time would in fact be restricted to events within each observer’s time horizon.

根据那些对来自遥远星系光线的光谱研究的想法，宇宙被认为正在膨胀，这可能暗示着人类时间观念的进一步受限。如果膨胀率是匀速的，那么宇宙的年龄大约是100亿年，或者大约是太阳和地球年龄的两倍。如果膨胀率在减小，那么年龄就会小一些。然而，如果膨胀在增加，那就不仅是年龄变大了，而且还会有些区域以大于光速的速度远离我们自己的星系。因此，从这样区域的光线或任何其它的物理影响都永远无法到达我们的星系，而且在这些区域中的事件都无法在我们的时间尺度中找到位置。它们都会在我们的“时间范围”之外。因此，时间尺度无法构成所有的事件，而“世界范围”的宇宙时间实际上会被局限于每个观测者时间范围内的那些事件中。

See also RELATIVITY; UNIVERSE.

也可参阅相对论；宇宙词条

G. J. WHITROW

Imperial College of Science and Technology

G. J. 惠特罗

帝国理工学院

2021年8月6日译

（译者注：该词条位列《大美百科全书》1985年版，第26卷，第750页至752页）

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