The article aims to analyze the concept of time in object-oriented ontology based on the concept of the weird. The authors consider this term significant for understanding the formation of speculative realism as a philosophical trend that justifies the models of flat ontologies. Showing the influence of the concept of the weird in Lovecraft's work on the weird phenomenology of Graham Harman, the authors expand the understanding of the role of this concept in Harman's model of a quadruple object, which describes, among other things, space-time relations. According to the authors, the weird compositional objects of Harman's phenomenology are rooted in a totally weird time, and this weirdness is static. The authors find a dynamic concept of the weirdness of time in Bruno Latour's ideas about the multiplicity of modes of space and time. The authors consider Latour's views retroactively, correlating them with Harman's efforts to include Latour's actor-network ontology in the discursive field of object-oriented ontology. In this capacity, Latour's ontology, operating with flat objects, does not exclude the presence of a human witness, although it does not emphasize it. Latour's temporal analysis emphasizes the importance of labor expended in the production of spaces and times. Actants, humans and non-humans, are busy making time. People suffer more from time, but they are the ones who produce the report on it. The example of twins, which goes back to the SRT paradox, allows Latour to demonstrate a reduction in the evidence of the impact of time on bodies by creating technical complexes that facilitate movement in space. The development of a model for the interaction of paths, networks, and plasma allows Latour to deduce time from the blind spot of the actor-network theory. The authors believe that the unity of different times in Latour's weak concept of time is determined by the position of the human witness, which acts as a link for the dynamic system of networks, paths, and plasma. Moving through the layers of the system, the human witness perceives the contrast of each new mode of time based on previous experience, and it is the comparison that becomes the basis of the mode of the weird. The authors conclude that Harman's weird time is related to the perception of the physical ontology of time. It works when time distortion exposes the weirdness of time, fixing the rifts and contacts between alien worlds. Latour's weird time is related to the social ontology of time. It works when networks invade each other, skipping heterogeneous events. Weird time is a period of increasing density and scale of incredible events. Their interpretation requires going beyond the existing social experience. As a result, historical memory adapts to the conditions of moving through different layers of time modes. Thus, a new field of mythologization of memory develops, modifying modern historical memory.
