This presentation addresses the rise of the issue of Arab perception of time in the post-1967 War (al-Naksa) which constitutes an important and understudied component of the culturalist answers of the period to the causes of the military defeat and its political consequences. Thinkers such as the Syrian Marxist Yassin al-Hafiz (1930-1978), the Moroccan structuralist Mohammed Abed al-Jabri (1935-2010), and the Syrian Poet Adonis (b. 1930) spoke of the problem of Arabic Islamic time which is characterized by heterogeneity, event-centeredness and discontinuity. For these thinkers, Arabic Islamic time impedes the development of the modern sense of linear progress in secular history. As such, it disallows the proper formation of the historical sensibility of the Arab subject and of rational prognostic thinking in the Arabic cultural sphere. In this presentation, I survey the operative concepts and origins of this culturalist account and stage my intervention in tow ways. First, on a philosophical level, I argue that these thinkers impose a modernist discursive ideal of linear homogenous time on Arabic organic expressions of lived and theorized temporality (which is per force heterogenous and event oriented) creating as such a false problem. Linear homogenous time is a discursive ideal specifically because it structures a mechanistic vision of life which is nowhere to be found outside the institutional sites and discourses of modernizing states and elites, of factories and of markets. As such the false problem lies in the pronouncement that Arab time is uniquely heterogeneous while Time (with capital T) is universally heterogenous. Second on a philological level, I argue that the post-Naksa discourse of Arab discontinuous perception of the temporal order derives from no empirical findings but has roots in orientalist scholarship and its racial paradigms. The findings and sub-arguments of the post-Naksa discourse on Arab time significantly intersect with the nineteenth and early twentieth century theory of the atomistic worldview of the Semites. A consideration of the history this theory reveals its logical fallacies and its contradictory irreconcilable conclusions. As such, the post-Naksa culturalist critique of Arab time resuscitates a theory which is not only explicitly racist but blatantly illogical.