eschatological end or telos in favour of an earthly cosmopolitan world free of bureaucratic religious institutions, which simultaneously manifest respect not just for each other but more abstractly for the rule of law and even more abstractly the idea of God. The major obstacle in the path of Cosmopolitanism is of course Wars between nations which Kant views as anathema to cultural development. It is therefore somewhat surprising, in this context, to note that St Augustine actually formulated the concept of a just war and criteria for its fulfillment. For Kant wars were unethical but inevitable given the fact that Reason was only potentially present in the species of man and until this potentiality became actualized the antagonistic nature of man would have to learn by the experience of the wasteful and destructive forces of war. Kant, in response to this state of affairs, did, however, suggest an institution that might help in the prevention of war and war-crimes, namely a United Nations with an international legal system and law courts. This seems initially to be the dream of an idealist until one is informed of the fact that Kant thought that the Cosmopolitan state of affairs he envisaged was ca one hundred thousand years in the future. St Augustine also theorized about the nature of Time. Time, he insists has been created by God and therefore must have a beginning. This is in marked contrast to the account of time we find in Aristotle which is infinite with no beginning. Augustine's account is however more related to Philosophical Psychology than it is to epistemology, metaphysics or the philosophy of History. For Augustine human time is characterized thus: "There are three times: a present time about things past: a present time about things present: a present time about things future"(Confessions xi 20,26: xi 28,37) The past argues Augustine is in itself unreal, and exists only from the perspective of a present memory of what has happened to me and what I have done. The future too is also unreal and exists only from the perspective of an expectation of what will happen to me and what I want to do. The latter mode of action relates to our desires and contains the key to ethical action because it is in the name of Caritas that I love God and am forgetful of my solipsistic wants and wishes. The state of Caritas is only achievable by predestinates who hope to emulate the divine state of mind of God. Such a state involves, of course, the transcendence of any human conception of time.