"[2] The continued qualitative and quantitative mediation of the unresolvable conflict between the unity and diversity of time would thus be the sole methodological criterion for measuring chronosophical progress.
Fraser envisions the total creativity of a society as being dependent on the effectiveness of "a harmonious dialogue between the two great branches of knowledge."
Chronosophy defies systematic organization, for—like philosophy—it is a kind of ur-discipline, subsuming all other disciplines through a proposed unifying characteristic: temporality.
Fraser wrote that a successful study of time would "encourage communication across the traditional boundaries of systems of knowledge and seek a framework which .
While Fraser neglects to develop a systematic chronosophical methodology in The Voices of Time, he does proffer a selection of idiomatically interdisciplinary categories to spur the research of future scholars: The nature of the above categories would require that chronosophy be regarded as an independent system of experiential, experimental, and theoretical knowledge about time.
The admission is therefore a paradox (akin to Wittgenstein's seventh proposition in Tractatus Logico-Philosophicus: "Whereof one cannot speak, thereof one must be silent.").
We must conclude that the proposal of the possibility of timeless knowledge is both necessary and senseless, a conceptual counterpart to the tautologous nature of the concept of time.
A Fraserian chronosopher would argue that mediation of the problem(s) of time is essential to the creation and retention of individual and social identity.