Gail Weiss argues that subjective time, and the time of clocks and calendars and planetary movements, are not mutually exclusive. In describing how clock time is embedded within corporeal movements, and vice-versa, Weiss likewise suggests that planetary movements are integral to clocked representations of time.

One danger of emphasizing the gulf between temporality and time as I have done thus far, is that it makes us liable to forget the ways in which our own lived experience continually traverses the divided between them. For surely it is overly simplistic to say that time, as measured by calendars, watches, sundials, and the movement of planets and stars, is “out there” while our temporal experience is within us; rather, we “inhabit” time and are inhabited by it, through our own bodily rhythms and movements, and through the interconnections between our own durée and the durée of all that we encounter. Indeed, to the extent that the conventions of clock time are themselves based on the movement of the earth around the sun, clock time is not merely an external, analytical device that helps us negotiate our everyday affairs, but is based on corporeal movement, movement that is inscribed in our own bodies (Weiss 1999, 112).

Weiss, Gail. 1999. Body images: Embodiment as intercorporeality. London and New York: Routledge.