The thesis examines the philosophical implications of what can be termed a 'politics of time'. The study proposes that a sociological or political analysis of such a project ignores the fundamental phenomenological understanding of temporality at its basis. That is, while the primary temporal issue of a politics of time is to create more 'free time', the implication that this will be 'beneficial' is inadequate without a deeper understanding of how time/temporality is related to the individual and 'psychological well-being'. Paying particular attention to the phenomenological understanding of time in the work of Martin Heidegger, the main argument of the thesis is that capitalist society maintains and exaggerates a restricted experience of temporality in the form of clock/now-time. This fragments the phenomenological unity of individual temporalities and further reduces the wider apprehension of other 'inner' and 'outer' temporalities. The subsequent negative impact of this upon psychological well-being leads to the inability to experience authentic temporal orientations. Ultimately, the basis of a successful politics of time would be to re-orientate authentically the phenomenological experience of temporality. However, I will argue that a politics cannot apodictically address this temporal authenticity, and therefore, any political intervention must concentrate upon the development of autonomy as its ontogenetic starting point. The thesis goes on to argue that a politics of time must therefore create autonomous temporal spaces. This will allow individuals, whilst engaging in self-chosen autonomous activities, to experience previously restricted or 'unfelt' temporalities. Drawing upon Theodor W. Adorno's work in Negative Dialectics, I will propose that these spaces are philosophically grounded in this 'immanent method' in order to avoid the prescriptive and totalising tendencies prevalent within capitalist temporalities. Thus, the 'methodology' of the spaces becomes the site for a temporal autonomy, an autonomy in which the individual can experience a wider and more meaningful variety of temporalities than is normally occurring. The thesis concludes by proposing that this expansion of the 'realm of temporal autonomy' can engender the basis for individuals to successfully re-orientate and maintain the 'authenticity' of their temporalising.