  Aristotle applies his method of running through the phainomena and collecting the endoxa widely, in nearly every area of his philosophy. To take a typical illustration, we find the method clearly deployed in his discussion of time in Physics iv 10–14. We begin with a phainomenon: we feel sure that time exists or at least that time passes. So much is, inescapably, how our world appears: we experience time as passing, as unidirectional, as unrecoverable when lost. Yet when we move to offer an account of what time might be, we find ourselves flummoxed. For guidance, we turn to what has been said about time by those who have reflected upon its nature. It emerges directly that both philosophers and natural scientists have raised problems about time. 