(Clarification: time with quotation marks is equal in time public; time without quotes to original time, temporality;) world to world public and world to world as phenomenon inherent to the factum of being there, being in the world) public time has its base in the primary Constitution of temporality. Previous to the measurable time it knows the advertising is the temporary Constitution inherent to the factum of being in the world of which part the vaunted public interpretation, interpretation of character ontic which gives the oblivion of the primary factum and which therefore wants to raise with the primacy, every time that you do not know its origin. This public interpretation of the temporality of one, is entangled in itself and is ambiguous. This can be seen, for example, in the following desire: wanting to stop time. There is a story by Borges in which a playwright, about to be shot, implores God that will give you time to finish the work which is writing, before being killed by small arms dumps. God hears his plea and granted the requested time.

Time stops, the image in the eyes of the surrounding world around the playwright freezes. Time stops pass except in the stream of consciousness of the playwright, who can finish so mentally writing his work. This time that stops in the story by Borges, that everyone wanted that it stop when we fantasize with having more time, or when we want to take the time back to change something, it is the public time, leveling of the primary temporary Constitution inherent to the factum of being there, in the world, that this is, so to speakdefined as an entity within which there is the being that we are, and that we can therefore leave, or that the same is not being over there. Conceived in this way temporality, as an entity (the substantive time, substance, object), is easy to persuade of that we can out of it, because, in effect, what entity can not be (present) in the eyes, even more not in the eyes of the imagination.