by stories oforigins and the erasure of all doubt that Primitivism can be heard asrepresentative of anarchism. Hecritiques postmodern reflections on the notion of conceptualfoundations. However, he cannot decideon foundations himself. Most of his workis written to establish the foundations of Civilization as the origins ofworld disgrace. He says that the majorproblem in social life today, since the birth of Civilization, is alienation, aMarxist-Hegelian category. Alienationcan be seen in time, language, number, art, agriculture. He also says, continuing: On the other hand, maybe there are nofoundations of alienation to be found in these categories, or anywhere else.[6] Below, we will question these foundations abit further than Zerzan does.Time as RefusalJohnZerzan cannot decide himself on origins. He says the beginning of time constitutes the Fall: the initiation ofalienation, of history.[7] If alienation is the beginning of time, timeis also the beginning of alienation. This is the circular reflection of Zerzan throughout all of his work. It searches for the foundations ofalienation, finds it in time as one of these, then finds alienation again,besides many other things, where he looked for its foundation. He searches for the familiar, and findsit. No wonder. Yes, time is a cultural construct,but nothing has impeded Anthropology for example to understand other culturesas having their own time constructs, many of these more linked to natural,seasonal events, but still a manner of understanding time, even ascyclical. Even when what a culture hasis not what time it is, but what kind of time it is, we can understandthese as different constructs of time, and through this understanding havebetter cultural dialogue and thereby better survival of culturaldiversity. But these are not Zerzanspreoccupations. We must recognize that many forms ofsocial domination occur by the control of time, as Zerzan does. Workers have had throughout the history ofcapitalism to fight for reduction of work time. Today most jobs prize time over worker health. Capitalism still prioritizes production andprofit over quality of life. There iscertainly a field of discourse and power over time. The problem lies when Zerzan equates timewith a specific cultural construction of time, and throws the baby out with thebathwater: The project of annulling time and history will have to be developedas the only hope of human liberation.[8] Michael Albert[9]asks: Why throw out the baby of productivity and individuality/diversity withthe bathwater of alienation/hierarchy? Zerzan critiques the notion of timeas progressive. However, he clings to this very notion when he says forexample: Our time on earth, characterized by the very opposite of thosequalities [of primitive wholeness and grace], is in deepest need of a reversalof the dialectic that stripped the wholeness from our life as a species.[10] Thus, a reversal of time is what he asks for,even though he also wants to get rid of time. Confused? Nietzsche shows how the rejection oftime is a fundamental characteristic of Christianity; He wrote: The hour of death is not a Christian concept the hour,time, physical life and its crises, simply do not exist for the teacher of theglad tidings.[11] Therejection of time, thus, is not at all new, it has been preached byChristianity as one