The synkairotic moment is not carved out of time by logos. If any carving is done it is with the synkairos, in the sense that one can accomplish something with an opportunity, a coming towards port. Said another way, it is synkairos which gives us the "not ever" in never allowing us to forget that the logos is an ongoing work. In one sense synkairos appears to be parachronic, which might, in a paroxysm of sloppiness, be taken as a substitute for achronia; however, this appearance can be explained as an artefact of mismeasurement, i.e., only by misapplying the methods we would use to measure chronos, were we to grant that such an entity exists that would adequately correspond to the concept, could we be led to the conclusion that synkairos is achronic.
So what is accomplished by saying synkairos? Well, the word springs from a dissatisfaction with synchrony, and it must in some sense be associated with all that the synchronic would stand for. That can't be denied. I'd like to make it mean something a little less, though, this little twist on the kairotic. The synkairotic captures the sense of the kairotic utterance being ensconced in response. The synkairotic utterance, by which I mean any utterance, is from and towards response, a discursion in the sense of being to and fro response. It is for response. Saying "synkairotic" makes its ensconcings explicit. (Perhaps you can see from another angle why I have such anxiety about thinking repetition?) In the language of opportunity the synchronic is the discourse of the passerelle, the concourse of embarkings and disembarkings that bracket a passage even if we cannot say what that passage means. Any fast distinction between the real and the symbolic may be jettisoned as need arises. The passerelle teaches us that opportunity.
Synkairos is not fictive, then, though it is fictile. The reason one cannot answer a question like "what is the duration of the synkairotic?" is not because the synkairotic is totally made upagain, it is with the synkairotic that made-up things are made upbut rather because if we mean for "duration" or its cousin "durée" to be of any use as a concept we should want to affix it to something permanently whereas properly synkairotic fixings are opportunistic, transiting towards port for reasons that are essentially transitory. They are neither fixatory nor nonfixatory, neither fixional nor nonfixional in any enduring sense. We might precisely say then that synkairos is not presumptively fictive, though fictions may surely be worked out synkairotically. This of course reiterates our initial proposition.
Perhaps I have missed the boat on duration. (I don't ask your forgiveness for showing my mistakes, but perhaps some forbearance.) It is important, if one seeks to understand the synkairotic, that duration be fixable, which also implies, perhaps, that it be unfixable. It seems that there is not a fixed or unfixed state that would be allowed to endure prior to duration. The same logic would apply to ephemerality, or the ephemerus, I think. That is, it may be assumed that duration and ephemerality are mutually exclusive or conceptual opposites while in fact here and now we can apply them to each other freely. This freedom of movement suggests to me that, as with something like affirmative negation, perhaps, the difference between duration and ephemerality, which seems to be carried on in the heart of duration, is not really a matter of dialectics or opposition, but rather it's a matter of two or more concepts inhabiting the same conceptual form, or making the same conceptual passage. Can you say "duration" of things that were thought to have no duration? We come to the concept of duration with other concepts in tow. Fixity, for instance. Yet we can reverse course. We can think duration otherwise than we have been given to think it. We can decouple it even from habit itself, which would keep duration forever in its hold.
If the synkairotic seems to decouple duration from fixity it is not on behalf of a prior (enduring) ephemerality, but only for the sake of allowing other couplings. The synkairotic then allows for the coupling of duration to fixity by allowing for the decoupling of duration from fixity.
I feel I'm in danger of disneyfying duration, but there are a few more words that need to be said about the question "what is the duration of the synkairotic?" The poetic function teaches us that the opposition between the axletree of the synchronic and the axletree of the diachronic cannot be permanently fixed, that the opposition admits of transposition. Well, we haven't even begun to think the diakairotic because we aren't prepared yet to think through passage. Perhaps thinking through the synkairotic will prepare us to think through passage, or perhaps we are avoiding a necessary step. In any case, evidently a doubt can be sustained. An aporia can be sustained. This is an important discovery which may help us address the question about the duration of the synkairotic. Unlike the synchronic, the synkairotic should not be expected to unfold all at once.
The synkairotic moment is multiple, complex. This is not so difficult to wrap our brains around, a complex moment, yet I would find it difficult to specify exactly how such a moment would relate to duration, or to temporality, ontologically conceived. (I won't say "synkairotic instant" because the instant is both overdetermined and etymologically all wrongthe moment does not stand still.) I suspect that there is some temporality at play in the synkairotic. I am playing with it. Yet if I were asked to define it with reference to what, I might rather think it were defined with reference to a complication of whats and whos. This is our synkairotic moment, and who we refers to, dear readers, is never definitively pinned down.