Brückner uses four catergories for evaluating and describing personal time feeling:
1. The tempo of the time in relation to past time experiences. Does it feel slow or fast?
2. The quality of beeing in a time. Is it pleasant or unpleasant? Filled or empty? Full of chances or threatening?
3. The conciousness in a time. Is the passing of the time noticed?
4. The relation between the personal time and "worldtime".
Am I "behind" worldtime or faster than "worldtime"? "Worldtime" being the tempo of my sociaty.

The times are urgent; let us slow down. Slowing down is losing our way—not a human capacity or human capability. It is the invitations that are now in the world-at-large, inviting us to listen deeply, to be keen, to be fresh, to be quick with our heels, to follow the sights and sounds and smells of the world.

We're dealing with something that is, in my calculations, fundamentally incalculable. It is unframeable. It is something that calls for a shapeshift, not for a resolution or solutions, or technological or techno-bureaucratic deletions, or funding… It is an invitation to stop in our tracks and feel—like failure is the gift that we are looking for right now.

Slowing down is not a function of privilege. It's a function of intimacy with a world that is agentially alive; it's crossroads dynamic.

When I say “time,” I’m not talking about physics or abstract time, but biological time and the passage of days. The passage of your days is equivalent to mortality. Deinstrumentalizing time—freeing it—is a necessary step in taking possession of life, but the process is not simple since time is thoroughly ideological. It requires consistent attention to rework habits of thought; for example, I make an effort never to say “spend time” because the expression equates time with money and, naturally, the things you say affect your thinking as much as the other way around.