The Passage of Time, Misc

These are the first two chapters from a monograph (The Time Flow Manifesto, Holster, 2013-14; unpublished), defending the concepts of time directionality and time flow in physics and naturalistic metaphysics, against long-standing attacks from the ‘conventional philosophy of physical time’. This monograph sets out to disprove twelve specific “fallacies of the conventional philosophy”, stated in the first section below. These are the foundational principles of the conventional philosophy, which developed in the mid-C20th from positivist-inspired studies. The first chapter begins by (...) re-presenting the basic analysis of time reversal symmetry in the context of probabilistic or non-deterministic processes, removing the first critical error in the conventional account. The second chapter argues for a law-like explanation of physical time asymmetry and irreversibility, and shows how the ‘reversibility paradoxes’ are explained. (shrink)

I suggest time flows at 1 B-series second per A-series second.

How does the temporal knowledge argument fair when exposed to Chalmers' 2-dimensional analysis of the knowledge argument?

The purpose of this note is to show how an 'AB-series' interpretation of time, given in a companion paper, leads, surprisingly, to AdS_5 geometry. This is not a theory of 2 time dimensions. Rather, it is a theory of 1 time dimension that has both A-series and B-series characteristics.

It has been hypothesized that our believing that, or its seeming to us as though, the world is in some way dynamical partially explains (and perhaps rationalizes) future-bias. Recent work has, in turn, found a correlation between future-bias and near-bias, suggesting that there is a common explanation for both. Call the claim that what partially explains our being both future- and near-biased is our believing/it seeming to us as though the world is dynamical, the dynamical explanation. We empirically test two (...) versions of the dynamical explanation. The first is the moving ego explanation—according to which it is our belief that the ego moves, or our phenomenology as of the ego moving, that jointly (partially) explains future- and near-bias. The second is the moving time explanation—according to which it is our belief that time robustly passes, or our phenomenology as of robust passage, which jointly (partially) explain future- and near-bias. We found no evidence in favour of either explanation. (shrink)

Philosophical accounts denying that temporal passage is an objective feature of reality face an explanatory challenge with respect to why it appears to us as though time passes. Recently, two solutions have surfaced. Cognitive illusionism claims that people experience the passage of time due to their belief that time passes. Cognitive error theory claims that we do not experience the passage of time, but hold the belief that we do, which we have acquired through making an inference from the prior (...) belief that time passes. These approaches suppose that belief and passage experience are explanatorily connected, and they depend on the claims that people who experience the passage of time or at least believe that they do also believe that time passes. To test these claims, we probed the beliefs of populations of individuals with depression and schizotypy, thus conditions that are strongly associated with alterations in temporal phenomenology. Depression was assessed with the Beck Depression Inventory (BDI) and schizotypy with the short Oxford-Liverpool Inventory of Feelings and Experiences (O-LIFE). While cognitive illusionism and inferentialist cognitive error theory would predict a strong association between BDI and O-LIFE scores and beliefs about time passage, our study found no such association. The experience of passage does not seem to be explanatorily connected to beliefs about the passage of time. (shrink)

In this chapter, Mary Whiton Calkins examines available conceptions of time and develops her own reconceptualization of it.

This paper aims to determine whether we can locate temporal passage in a non-dynamical (block universe) world. In particular, we seek to determine both whether temporal passage can be located somewhere in our world if it is non-dynamical, and also to home in on where in such a world temporal passage can be located, if it can be located anywhere. We investigate this question by seeking to determine, across three experiments, whether the folk concept of temporal passage can be satisfied (...) in our world if it is non-dynamical, and, if it can, what sort of thing in our world satisfies that concept. In particular, we focus on the question of whether that concept (if satisfied) is satisfied by something mind-dependent or something mind-independent. In other words, we ask, is temporal passage something that is at least partially in the mind, or is it entirely external to the mind? We find, contrary to what is often assumed by dynamists and non-dynamists alike, that the folk concept of temporal passage is satisfied in our world conditional on it being non-dynamical, and that the concept is satisfied by something mind-independent. This provides further ammunition for recent deflationary accounts of temporal passage that attempt to locate passage somewhere in our non-dynamical world. (shrink)

The topic of this book is vast. The author Heather Dyke has less than 80 pages to expound on the nature of time. Her starting point is the distinction between the common-sense and the scientific conception of time. The former includes two points: a special present moment and the understanding that time is dynamic. The latter eschews both points.

Deleuze argued that a fundamental mutation in the concept of time occurred in Kant. In antiquity, the concept of time was subordinated to the concept of movement: time was a ‘measure’ of movement. In Kant, this relation is inverted: time is no longer subordinated to movement but assumes an autonomy of its own: time becomes "the pure and empty form" of everything that moves and changes. What is essential in the theory of time is not the distinction between objective ‘clock (...) time’ (or physical time) and the subjective experience of ‘time consciousness,’ since both of them measure movements, whether the movement of extensive objects or intensive states. What is fundamental is rather the relation between time and movement, since time can only assume its own concept when it ceases to be subordinate to movement, whether that movement is objective or subjective. This article examines how Kant inverted the relation between time and movement, and how Deleuze’s own theory of time builds on Kant’s revolution and extends it further. (shrink)

Empirical work has lately confirmed what many philosophers have taken to be true: people are ‘biased toward the future’. All else being equal, we usually prefer to have positive experiences in the future, and negative experiences in the past. According to one hypothesis, the temporal metaphysics hypothesis, future-bias is explained either by our beliefs about temporal metaphysics—the temporal belief hypothesis—or alternatively by our temporal phenomenology—the temporal phenomenology hypothesis. We empirically investigate a particular version of the temporal belief hypothesis according to (...) which future-bias is explained by the belief that time robustly passes. Our results do not match the apparent predictions of this hypothesis, and so provide evidence against it. But we also find that people give more future-biased responses when asked to simulate a belief in robust passage. We take this to suggest that the phenomenology that attends simulation of that belief may be partially responsible for future-bias, and we examine the implications of these results for debates about the rationality of future-bias. (shrink)

I argue that the growing-block theory of time and truthmaker maximalism jointly entail that some truthmakers undergo mereological change as time passes. Central to my argument is a grounding-based account of what I call the “purely incremental” nature of the growing-block theory of time. As I will show, the argument presented in this paper suggests that growing-block theorists endorsing truthmaker maximalism have reasons to take composition to be restricted and the “block” of reality to literally grow as time goes by.

All else being equal, most of us typically prefer to have positive experiences in the future rather than the past and negative experiences in the past rather than the future. Recent empirical evidence tends not only to support the idea that people have these preferences, but further, that people tend to prefer more painful experiences in their past rather than fewer in their future (and mutatis mutandis for pleasant experiences). Are such preferences rationally permissible, or are they, as time-neutralists contend, (...) rationally impermissible? And what is it that grounds their having the normative status that they do have? We consider two sorts of arguments regarding the normative status of future-biased preferences. The first appeals to the supposed arbitrariness of these preferences, and the second appeals to their upshot. We evaluate these arguments in light of the recent empirical research on future-bias. (shrink)

This paper aims to resolve an unremarked-upon tension between Anne Conway’s commitment to the moral responsibility of created beings, or creatures, and her commitment to emanative, constant creation. Emanation causation has an atemporal aspect according to which God’s act of will coexists with its effect. There is no before or after, or past or future in God’s causal contribution. Additionally, Conway’s constant creation picture has it that all times are determined via divine emanation. Creaturely agency, by contrast, is fundamentally temporal, (...) occurring successively over time. It is unclear how creatures can count as emanative causes, which coexists with its effect, given that their agency is limited by time, proceeding from before to after, or past to future. Conway’s account of divine justice in the progress of time, however, requires that creatures are causally responsible. That is, moral responsibility requires causal responsibility. I propose that Conway’s distinction between vital motion and local motion enables a resolution of the tension. Vital motion contributes an atemporal aspect to creaturely agency so that creatures can count as secondary emanative causes. (shrink)

Markosian presents an argument against certain theories of time based on the aesthetic value of music. He argues that turning a piece of music sideways in time destroys its intrinsic value, which would not be possible if the Spacetime Thesis were true. In this paper I show that sideways music poses no problems for any theory of time by demonstrating that turning a piece of music sideways does not affect its intrinsic value. I do this by appealing to spatial analogies (...) that highlight the similarities between spatial and temporal rotations. (shrink)

Susanne Langer’s idea of the primary apparition of music involves a dichotomy between two kinds of temporality: ‘felt time’ and ‘clock time’. For Langer, musical time is exclusively felt time, and in this sense, music is ‘time made audible’. However, Langer also postulates a ‘strong suspension thesis’: the swallowing up of clock time in the illusion of felt time. In this essay, we take issue with the ‘strong suspension thesis’, its philosophic foundation and its implications. We argue that this thesis (...) is overstated and misdirecting insofar as it purports to describe what we experience when we hear music with understanding, and that it rests on a contested presupposition concerning the conceptual primacy of memory-time. (shrink)

According to the No Alternate Possibilities argument, if time passes then the rate at which it passes could be different but time cannot pass at different rates, and hence time cannot pass. Typically, defenders of the NAP argument have focussed on defending premise, and have taken the truth of for granted: they accept the orthodox view of rate necessitarianism. In this paper we argue that the defender of the NAP argument needs to turn her attention to. We describe a series (...) of worlds that appear to contain differential passage: worlds where time passes at different rates in different subregions. If the NAP argument is to succeed, rate necessitarians must show that each of these worlds is either metaphysically impossible, or does not contain differential passage. (shrink)

Appeals to the ‘common sense’, or ‘naïve’, or ‘folk’ concept of time, and the purported phenomenology as of time passing, play a substantial role in philosophical theorising about time. When making these appeals, philosophers have been content to draw upon their own assumptions about how non-philosophers think about time. This paper reviews a series of recent experiments bringing these assumptions into question. The results suggest that the way non-philosophers think about time is far less metaphysically demanding than philosophers have assumed.

The moving spotlight account (MS) is a view that combines an eternalist ontology and an A-theoretic metaphysics. The intuition underlying MS is that the present time is somehow privileged and experientially vivid, as if it were illuminated by a moving spotlight. According to MS-theorists, a key reason to prefer MS to B-theoretic eternalism is that our experience of time supports it. We argue that this is false. To this end, we formulate a new family of positions in the philosophy of (...) time, which differ from MS in that, intuitively, they admit a plurality of moving spotlights. We argue that these ‘deviant’ variants of MS cannot be dismissed as conceptually incoherent, and that they are as well-supported by our experience as is MS. One of these variants, however, is consistent with the B-theory. Thus, if our experience of time supports MS, then it supports the B-theory as well. (shrink)

In this paper, I provide the first in-depth discussion of Susan Stebbing’s views concerning our experience of the passage of time – a key issue for many metaphysicians writing in the first half of the twentieth century. I focus on Stebbing’s claims about the passage of time in Philosophy and the Physicists and her disagreement with Arthur Eddington over how best to account for that experience. I show that Stebbing’s concern is that any attempt to provide a scientific account of (...) the passage of time will face problems, since the events described by physics are necessarily measured against the passage of time. I then identify views elsewhere in her philosophical corpus that can help shed light on this claim. Ultimately, I argue, Stebbing’s views on time should be construed as part of her wider commitment to ‘realism’. To be a realist, for Stebbing, is to accept a set of propositions which are a pre-requisite for even beginning to analyse the world around us. For Stebbing, I argue, part of what it means to be a realist is to accept our experience of the passage of time as something fundamental that cannot itself be subject to analysis. (shrink)

The aim of this doctoral dissertation is to closely explore the nature of Einstein’s block universe and to tease out its implications for the nature of time and human freedom. Four questions, in particular, are central to this dissertation, and set out the four dimensions of this philosophical investigation: (1) Does the block universe view of time follow inevitably from the theory of special relativity? (2) Is there room for the passage of time in the block universe? (3) Can we (...) distinguish past from future in the block universe? (4) Is there room for human freedom in the block universe? Although the answer of most philosophers would be yes, triple no, my own answer, controversially, is no, triple yes. -/- I thereby challenge the status quo with respect to each of these metaphysical questions, and argue that none of these questions can be answered from looking at physics alone. Physics may constrain our metaphysics, but it certainly does not settle it. What is needed in order to answer these questions, are additional metaphysical assumptions that fall outside the scope of modern physics. My primary goal in this dissertation, therefore, is not to settle the debates on the nature of time and human freedom, but to clarify them by expliciting the metaphysical assumptions that are otherwise left implicit. (shrink)

The aim of this paper is to argue that the adoption of an unrestricted principle of bivalence is compatible with a metaphysics that (i) denies that the future is real, (ii) adopts nomological indeterminism, and (iii) exploits a branching structure to provide a semantics for future contingent claims. To this end, we elaborate what we call Flow Fragmentalism, a view inspired by Kit Fine (2005)’s non-standard tense realism, according to which reality is divided up into maximally coherent collections of tensed (...) facts. In this way, we show how to reconcile a genuinely A-theoretic branching-time model with the idea that there is a branch corresponding to the thin red line, that is, the branch that will turn out to be the actual future history of the world. (shrink)

This article concerns the distinction between memory-time and information-time, which appeared in Wittgenstein’s middle-period lectures and writings, and its relation to Wittgenstein’s career-long reflection about musical understanding. While the idea of “information-time” entails a public frame of reference typically pertaining to objects which persist in physical time, the idea of pure “memory-time” involves the totality of one’s present memories and expectations that do now provide any way of measuring time-spans. I argue that Wittgenstein’s critique of Augustine notion of pure memory-time (...) entails ipso facto a critique of an influential idea of musical motion, which has been recurring in the work of some major philosophers of music up until the present day. The article connects Wittgenstein’s critical remarks on the confused foundations of such “Augustinian Picture of Music” with his emphasis on the notion of phrasing or characterization in language and music. Wittgenstein’s reversal of Augustinian priorities regarding musical time brings to surface the particularity of expression and the aesthetically “right” in music, evoked by Wittgenstein’s remarks on simultaneity and tempo in music and language. Wittgenstein renders musical simultaneity as enabled by a “protocol” which inheres in musizieren, in the aptly collaborative quest for drawing in significance by means of the phrasing and re-phrasing of a passage in order to characterize it, enabling by means of such comparative investigation meaningful distinctions between right and wrong. (shrink)

It is often assumed that it seems to each of us as though time flows, or passes. On that assumption it follows either that time does in fact pass, and then, pretty plausibly, we have mechanisms that detect its passage, or that time does not pass, and we are subject to a pervasive phenomenal illusion. If the former is the case, we are faced with the explanatory task of spelling out which perceptual or cognitive mechanism (or combination thereof) allows us (...) to detect and track time’s passage (§2.1) If the latter, then we are faced with the task of explaining how, and why, we are subject to a pervasive phenomenal illusion (§2.2). There is, however, a third, somewhat less discussed, explanatory project. Rather than assuming that it seems to each of us as though time passes, and then attempting to explain why it seems that way, we jettison that assumption. According to these views it does not seem to us as though time passes; instead, we come to falsely believe that it seems to us as though time passes (§3). This view requires that we explain how we come to have systematically false beliefs about the way our experiences seem to us. This paper aims to motivate this third explanatory strategy and say something about what kind of cognitive mechanisms might be responsible for our having a false belief that it seems as though time passes, (§3.1) and why we might have evolved (some of) those mechanisms (§3.2). In particular, the paper does not aim to argue for this view: rather, it aims to present it as a viable contender alongside other more common views. (shrink)

Hoerl & McCormack posit two systems – the temporal updating system and the temporal reasoning system – and suggest that they explain an inherent contradiction in people's naïve theory of time. We suggest there is no contradiction. Something does, however, require explanation: the tension between certain sophisticated beliefs about time, and certain phenomenological states or beliefs about those phenomenological states. The temporal updating mechanism posited by H&M may contribute to this tension.

According to the No Alternate Possibilities argument, if time passes then the rate at which it passes could be different. Thus, time cannot pass, since if time passes, then necessarily it passes at a rate of 1 second per second. One response to this argument is to posit hypertime, and to argue that at different worlds, time passes at different rates when measured against hypertime. Since many A-theorists think we can make sense of temporal passage without positing hypertime, we pursue (...) a different response. We describe several worlds that do not contain hypertime, but do contain differential passage: worlds where time passes at different rates in different subregions within the same world. Hence we argue that even if we focus just on the set of worlds that do not contain hypertime (whether this is all, or only some of the worlds) we find that not all these worlds are such that time passes at a rate of 1 second per second. Thus the No Alternate Possibilities argument fails even when restricted to just this set of worlds. (shrink)

According to the No Alternate Possibilities argument, if time passes then the rate at which it passes could be different. Thus, time cannot pass, since if time passes, then necessarily it passes at a rate of 1 second per second. One response to this argument is to posit hypertime, and to argue that at different worlds, time passes at different rates when measured against hypertime. Since many A-theorists think we can make sense of temporal passage without positing hypertime, we pursue (...) a different response. We describe several worlds that do not contain hypertime, but do contain differential passage: worlds where time passes at different rates in different subregions within the same world. Hence we argue that even if we focus just on the set of worlds that do not contain hypertime (whether this is all, or only some of the worlds) we find that not all these worlds are such that time passes at a rate of 1 second per second. Thus the No Alternate Possibilities argument fails even when restricted to just this set of worlds. (shrink)

In this paper, we articulate a version of non-standard A-theory – which we call Flow Fragmentalism – in relation to its take on the issue of supervenience of truth on being. According to the Truth Supervenes on Being (TSB) Principle, the truth of past- and future-tensed propositions supervenes, respectively, on past and future facts. Since the standard presentist denies the existence of past and future entities and facts concerning them that do not obtain in the present, she seems to lack (...) the resources to accept both past and future-tensed truths and the TSB Principle. Contrariwise, positions in philosophy of time that accept an eternalist ontology (e.g., B-theory, moving spotlight, and Fine’s and Lipman’s versions of fragmentalism) allow for a “direct” supervenience base for past- and future-tensed truths. We argue that Flow Fragmentalism constitutes a middle ground, which retains most of the advantages of both views, and allows us to articulate a novel account of the passage of time. (shrink)

This paper proposes a view of time that takes passage to be the most basic temporal notion, instead of the usual A-theoretic and B-theoretic notions, and explores how we should think of a world that exhibits such a genuine temporal passage. It will be argued that an objective passage of time can only be made sense of from an atemporal point of view and only when it is able to constitute a genuine change of objects across time. This requires that (...) passage can flip one fact into a contrary fact, even though neither side of the temporal passage is privileged over the other. We can make sense of this if the world is inherently perspectival. Such an inherently perspectival world is characterized by fragmentalism, a view that has been introduced by Fine in his ‘Tense and Reality’ (2005). Unlike Fine's tense-theoretic fragmentalism though, the proposed view will be a fragmentalist view based in a primitive notion of passage. (shrink)

As far as our experience goes, we live in a dynamic present. Those two phenomenal features of experience—presentness and dynamism—are obviously connected. However, how they are connected is not obvious at all. In this paper, I criticise the view according to which the former can explain the latter, which I call sophisticated representationalism. My criticism will be based on an ambiguity in the notion of tense found in the philosophical literature, that between the perspectival understanding and the dynamic understanding of (...) tenses. The distinction is not just of independent interest, but it has a role in providing indirect evidence for the claim that the feeling of passage of time should be understood in non-representationalist terms. (shrink)

ABSTRACT This essay is a critical introduction to the second part of the special issue Time and Reality. The volume contains responses to papers appeared in the first part, as well as many original articles. The aim of this introduction is to frame these works within the general arena of the philosophy of time, highlighting a number of recurrent themes. A central theme that emerges is a difficulty in pinning down the ontological structure underlying dynamicity and passage without postulating a (...) primitive notion of transiency that is conceptually independent from the instantiation of tense properties. I argue that this has far reaching implications. (shrink)

Abstract- Presentism And Temporal Experience Intuitively, we all believe that we experience change and the passage of time. Presentism prides itself as the most intuitive theory of time. However, a closer look at how we would experience temporality if presentism was true reveals that this is far from obvious. For if presentism was really so intuitive, then it would do justice to these intuitions. In the course of this article I examine how presentism fares when combined with various leading theories (...) of perception and temporal perception. I focused on two Central Questions. Can presentism, given theory X, account for experiences of change and duration? And can presentism, given theory X, account for experiences of time as passing? I argue that there is no possible combination which allows for an experience of time as passing. This result alone undermines the alleged intuitive advantage of presentism and with it the motivation for the view. Presentism, it remains safe to say, is not as intuitive a theory as its adherents like to portray it. (shrink)

A review of Simon Prosser's book Experiencing Time.

In this paper I will present three arguments (based on the notions of constitution, metaphysical reality, and truth, respectively) with the aim of shedding some new light on the structure of Fine’s (2005, 2006) ‘McTaggartian’ arguments against the reality of tense. Along the way, I will also (i) draw a novel map of the main realist positions about tense, (ii) unearth a previously unnoticed but potentially interesting form of external relativism (which I will label ‘hyper-presentism’) and (iii) sketch a novel (...) interpretation of Fine’s fragmentalism (which I contrast with Lipman’s 2015, 2016b, forthcoming). (shrink)

Two radically different views about time are possible. According to the first, the universe is three dimensional. It has a past and a future, but that does not mean it is spread out in time as it is spread out in the three dimensions of space. This view requires that there is an unambiguous, absolute, cosmic-wide "now" at each instant. According to the second view about time, the universe is four dimensional. It is spread out in both space and time (...) - in space-time in short. Special and general relativity rule out the first view. There is, according to relativity theory, no such thing as an unambiguous, absolute cosmic-wide "now" at each instant. However, we have every reason to hold that both special and general relativity are false. Not only does the historical record tell us that physics advances from one false theory to another. Furthermore, elsewhere I have shown that we must interpret physics as having established physicalism - in so far as physics can ever establish anything theoretical. Physicalism, here, is to be interpreted as the thesis that the universe is such that some unified "theory of everything" is true. Granted physicalism, it follows immediately that any physical theory that is about a restricted range of phenomena only, cannot be true, whatever its empirical success may be. It follows that both special and general relativity are false. This does not mean of course that the implication of these two theories that there is no unambiguous cosmic-wide "now" at each instant is false. It still may be the case that the first view of time, indicated at the outset, is false. Are there grounds for holding that an unambiguous cosmic-wide "now" does exist, despite special and general relativity, both of which imply that it does not exist? There are such grounds. Elsewhere I have argued that, in order to solve the quantum wave/particle problem and make sense of the quantum domain we need to interpret quantum theory as a fundamentally probabilistic theory, a theory which specifies how quantum entities - electrons, photons, atoms - interact with one another probabilistically. It is conceivable that this is correct, and the ultimate laws of the universe are probabilistic in character. If so, probabilistic transitions could define unambiguous, absolute cosmic-wide "nows" at each instant. It is entirely unsurprising that special and general relativity have nothing to say about the matter. Both theories are pre-quantum mechanical, classical theories, and general relativity in particular is deterministic. The universe may indeed be three dimensional, with a past and a future, but not spread out in four dimensional space-time, despite the fact that relativity theories appear to rule this out. These considerations, finally, have implications for views about the arrow of time and free will. (shrink)

In light of the Special Theory of Relativity and the Minkowski creation of ‘spacetime’, the universe is taken to be a four-dimensional entity which postulates bodies as existing within a temporally extended reality. The Special Theory of Relativity’s implications liken the nature of the universe to a ‘block’ within which all events coexist equally in spacetime. Such a view strikes against the very essence of presentism, which holds that all that exists is the instantaneous state of objects in the present (...) moment. With respect to the present moment, events have a clear division into the past or future, however such regions do not exist in reality and the universe is a three-dimensional entity. The consequences of a four-dimensional universe are disturbing to say the least for our everyday human experience, with once objective facts about reality becoming dependent upon an observer’s relative motion and the debate over the extent of true free will in a Block Universe. This paper will look at arguments which seek to rescue the presentist view in light of Special Relativity so such four-dimensionalist implications do not have to be accepted. Two approaches will be considered. The first accepts that presentism is incompatible with Special Relativity, and seeks to show that the theory is ultimately false. The second holds that it is the Block Universe interpretation of Special Relativity that is wrong, and a version of presentism can be reconciled with Special Relativity. The paper will expound and critically examine both of these approaches to review whether the case for the three-dimensionalist and a fundamental passage of time can be made. (shrink)

John Ellis McTaggart defended an idealistic view of time in the tradition of Hegel and Bradley. His famous paper makes two independent claims (McTaggart1908): First, time is a complex conception with two different logical roots. Second, time is unreal. To reject the second claim seems to commit to the first one, i.e., to a pluralistic account of time. We compare McTaggarts views to the most important concepts of time investigated in physics, neurobiology, and philosophical phenomenology. They indicate that a unique, (...) reductionist account of time is far from being plausible, even though too many conceptions of time may seem unsatisfactory from an ontological point of view. (shrink)

Cognitive science has recently made some startling discoveries about temporal experience, and these discoveries have been drafted into philosophical service. We survey recent appeals to cognitive science in the philosophical debate over whether time objectively passes. Since this research is currently in its infancy, we identify some directions for future research.

In this paper I revisit a dispute between Mikel Burley and Robin Le Poidevin about whether or not the B-theory of time can give its adherents any reason to be less afraid of death. In ‘Should a B-theoretic atheist fear death?’, Burley argues that even on Le Poidevin’s understanding of the B-theory, atheists shouldn’t be comforted. His reason is that the prevalent B-theoretic account of our attitudes towards the past and future precludes treating our fear of death as unwarranted. I (...) examine his argument and provide a tentative defense of Le Poidevin. I claim that while Burley rightly spots a tension with a non-revisionary approach to our ordinary emotional life, he doesn’t isolate the source of that tension. The real question is how to understand Le Poidevin’s idea that on the B-theory, we and our lives are ‘eternally real’. I then suggest that there is a view of time that does justice to Le Poidevin’s remarks, albeit a strange one. The view takes temporal relations to be quasi-spatial and temporal entities to exist in a totum simul. (shrink)

At the centre of Arthur Prior’s ‘Thank goodness’ argument for the A-theory of time is a particular form of relief. Time must objectively pass, Prior argues, or else the relief felt when a painful experience has ended is not intelligible. In this paper, I offer a detailed analysis of the type of relief at issue in this argument, which I call temporal relief, and distinguish it from another form of relief, which I refer to as counterfactual relief. I also argue (...) that existing discussions of the ‘Thank goodness’ argument—including Prior’s own—fail to give a satisfactory account of temporal relief, and that it needs to be seen as an emotion linked to the ability to engage in fairly sophisticated forms of planning. I also suggest that this has an impact on Prior’s claim that the idea of points in time plays no fundamental role in the semantic analysis of tenses. (shrink)

Langeweile wird in dieser Anthologie als Signatur der Moderne lesbar: Sie durchdringt die gegenwärtige Kultur, wird aber nach wie vor weggeschoben, ja tabuisiert. Der Band bietet eine Textauswahl von klassischen Denkern sowie von Autorinnen und Autoren des modernen Diskurses bis heute und stellt den Zusammenhang mit verwandten Phänomenen der Sinnleere und Erschöpfung her. Als zunehmendes Massenphänomen in saturierten Gesellschaften entwickelt die Langeweile eine pathologische Dynamik, wenn ihr nicht ein eigener Raum gelassen wird. Ein Plädoyer für die Anerkennung dieses unvermeidlichen Gefühls. (...) Mit Texten von Blaise Pascal, Immanuel Kant, Arthur Schopenhauer, Søren Kierkegaard, Charles Baudelaire, Friedrich Nietzsche, Georg Simmel, Walter Benjamin, Bertrand Russell, Iwan Gontscharow, Siegfried Kracauer, Emil Cioran, Giacomo Leopardi, Wolf Lepenies, Elizabeth S. Goodstein, Peter Toohey, Martin Doehlemann, Françoise Wemelsfelder und anderen. (shrink)

I examine some recent claims put forward by L. A. Paul, Barry Dainton and Simon Prosser, to the effect that perceptual experiences of movement and change involve an (apparent) experience of ‘passage’, in the sense at issue in debates about the metaphysics of time. Paul, Dainton and Prosser all argue that this supposed feature of perceptual experience – call it a phenomenology of passage – is illusory, thereby defending the view that there is no such a thing as passage, conceived (...) of as a feature of mind-independent reality. I suggest that in fact there is no such phenomenology of passage in the first place. There is, however, a specific structural aspect of the phenomenology of perceptual experiences of movement and change that can explain how one might mistakenly come to the belief that such experiences do involve a phenomenology of passage. (shrink)

It is often thought that there is little that seems more obvious from experience than that time objectively passes, and that time is, in this respect, quite unlike space. Yet nothing in the physical picture of the world seems to correspond to the idea of such an objective passage of time. In this paper, I discuss some attempts to explain this apparent conflict between appearance and reality. I argue that existing attempts to explain the conflict as the result of a (...) perceptual illusion fail, and that it is, in fact, the nature of memory, rather than perception, that explains why we are inclined to think of time as passing. I also offer a diagnosis as to why philosophers have sometimes been tempted to think that an objective passage of time seems to figure directly in perceptual experience, even though it does not. (shrink)

How should our beliefs change over time? Much has been written about how our beliefs should change in the light of new evidence. But that is not the question I’m asking. Sometimes our beliefs change without new evidence. I previously believed it was Sunday. I now believe it’s Monday. In this paper I discuss the implications of such beliefs for philosophy of language. I will argue that we need to allow for ‘dynamic’ beliefs, that we need new norms of belief (...) change to model how they function, and that this gives Perry’s (1977) two tier account the advantage over Lewis’s (1979) theory -/- . (shrink)

Elsewhere I have suggested that the B-theory includes a notion of passage, by virtue of including succession. Here, I provide further support for that claim by showing that uncontroversial elements of the B-theory straightforwardly ground a veridical sense of passage. First, I argue that the B-theory predicts that subjects of experience have a sense of passivity with respect to time that they do not have with respect to space, which they are right to have, even according to the B-theory. I (...) then ask what else might be involved in our experience of time as passing that is not yet vindicated by the B-theoretic conception. I examine a recent B-theoretic explanation of our ‘illusory’ sense of passage, by Robin Le Poidevin, and argue that it explains away too much: our perception of succession poses no more of a problem on the B-theory than it does on other theories of time. Finally, I respond to an objection by Oreste Fiocco that a causal account of our sense of passage cannot succeed, because it leaves out the ‘phenomenological novelty’ of each moment. (shrink)

The project of my dissertation was to advance the metaphysical debate about temporal passage, by relating it to debates about the perceptual experience of time and change. It seems true that we experience temporal passage, even if there is disagreement whether time actually passes, or what temporal passage consists in. This appears to give the defender of dynamic time an advantage in accounting for our experience. I challenge this by arguing that no major account of temporal perception can accommodate experiences (...) of temporal passage such that we could infer passage from them. This shows that static theories of time are at no disadvantage in accounting for the phenomenology of temporality. The conclusion has far reaching consequences: for instance, an important motivation for holding an A-theory of time is precisely the psychological intuition that we experience temporal passage. By undermining that intuition, I undermine the motivation for holding an A-theory. (shrink)

It is widely assumed that time appears to be tensed, i.e. divided into a future, present and past, and transitory, i.e. involving some kind of ‘flow’ or ‘passage’ of times or events from the future into the present and away into the distant past. In this paper I provide some reasons to doubt that time appears to be tensed and transitory, or at least that philosophers who have suggested that time appears to be that way have included in ‘appearance’ everything (...) that falls under the broad term ‘cognition’, i.e. mental processes of all kinds, including perceiving, remembering, imagining, and thinking. I argue that the tensed and transitory aspect of our experience of temporal reality is, firstly, subordinate to our experience of a world of persistent objects, secondly, in conflict with a popular conception of the nature of persistent material objects, and finally, that it is an aspect of how we think about temporal reality rather than how we actually experience it. I support the last contention by a comparison with our experience of spatiality, which arguably has three distinguishable components: (i) ‘pure input perception’, (ii) ‘perceptual experience modulated by top down cognitive processes’, and (iii) a ‘pure representation of space’. For space, the modulation of our perception of space at any given moment is highly influenced by our pure representation of space, but it is not clear to me that our modulated experience of space is influenced by a pure representation of time. Rather, the modulated experience of temporality, to my mind, is much more clearly an experience of continuous existence of the persisting objects that make up the world. (shrink)

This chapter discusses the notion that time passes, along with two major families of objections to this notion. The first kind of objection concerns the rate at which time passes; it has often been suggested that no coherent rate can be given. The alleged problems for the standard view, that time passes at one second per second, are discussed. A positive suggestion is then made for a way of making sense of the claim that time passes at one second per (...) second, based on the notion of ‘stretching’ properties such as ‘being future’ across a time series made up of events. The second family of objections concerns the experience of time passing. Two arguments are discussed, one of which concerns epistemological issues while the other concerns the intentionality of experience. Overall the arguments from experience weigh against the passage of time. (shrink)

Does mere passage of time have causal powers ? Are properties like "being n days past" causally efficient ? A pervasive intuition among metaphysicians seems to be that they don't. Events and/or objects change, and they cause or are caused by other events and/or objects; but one does not see how just the mere passage of time could cause any difference in the world. In this paper, I shall discuss a case where it seems that mere passage of time does (...) have causal powers : Sydney Shoemaker's (1969) possible world where temporal vacua (allegedly) take place. I shall argue that Shoemaker's thought-experiment doesn't really aim at teaching us that there can be time without change, but rather that if such a scenario is plausible at all (as I think it is) it provides us with good reasons to think that mere passage of time can be directly causally efficient. (shrink)