Human beings seem to capture time and the temporal properties of events and things in thought by having beliefs usually expressed with statements using tense, or notions such as ‘now’, ‘past’ or ‘future’. Tensed beliefs like these seem indispensable for correct reasoning and timely action. For instance, my belief that my root canal is over seems inexpressible with a statement that does not use tense or a temporal indexical. However, the dominant view on the nature of time is that it (...) forms, with space, a four-dimensional continuum where time does not encompass private perspectives or an absolute, fixed present. This ‘tenseless’ theory of time encounters a challenge in integrating tensed belief, because it cannot easily explain what constitutes a tensed belief in a tenseless world and how such a belief works inside our cognitive network to bring about the actions it does. Providing such an account is the main goal of this dissertation. -/- I argue here that the correct way to proceed would be to utilize philosophical theories dealing with indexicality, as the puzzling features of tensed belief are shared with beliefs expressed by first-person or spatial indexicals. In chapters II and III I expand the dominant theories about indexicality (Lewis, Perry, Kaplan) and apply them to tensed belief. I show that each is in certain respects incomplete or inadequate. -/- My preferred account critiques the preceding theories as mis-attributing the indexicality involved to a fully conceptual element in the way people think about time. I argue that we should instead connect tensed belief to not fully conceptual elements thought. For support I turn to work in perceptual psychology that connects beliefs about space to perceptions of spatial features. In chapter IV I develop an analogous argument about temporal thought and discuss how mental representations involved in perceptions are constitutively related to the formation and preservation of tensed beliefs. Combining this story with a tenseless theory of time should give us a complete, metaphysically uncontroversial, account of the way a tensed belief functions in reasoning and produces timely action. (shrink)

Since Fodor 1970, negation has worn a Homogeneity Condition to the effect that homogeneous predicates, ) denote homogeneously—all or nothing —to characterize the meaning of – when uttered out-of-the blue, in contrast to –:The mirrors are smooth. The mirrors are not smooth. The mirrors circle the telescope’s reflector. The mirrors do not circle the telescope’s reflector. It has been a problem for philosophical logic and for the semantics of natural language that – appear to defy the Principle of Excluded Middle (...) while – do not—Smooth ¬Smooth Circle ¬Circle. An impoverished logical form – has been the occasion to embellish all else—Boolean algebra, lexical presuppositions, Strongest Meaning Hypothesis, trivalence, supervaluation, double strengthening, etc., enriching the semantics and pragmatics with what remains a special theory of negation, which may be dismissed when the logical syntax and semantics of negation reflects that negated sentences are also tensed sentences. (shrink)

A temporal levels structure for temporal metaphysics is outlined and employed to convey a dilemma threatening the temporal collapse of Growing-Block Theories to their meta-temporal level. The outline further explains how Presentism occupies a privileged position in that temporal levels structure. Moreover, that dilemma relies crucially on the acceptance of productive causation as explaining additions to the growing block, for which it is argued any reasonable growing-block theory should incorporate. The dilemma’s first horn considers growing-block theories where productive causes are (...) only so when present; the second, growing-block theories where productive causes continue being so when past. Either way, growing-block theory collapses into Accruing-Present Theory: whereby all entities survive into succeeding present “blocks” of existents. It is argued, the presentness of surviving entities undermines their intended theoretical role, undercutting motivations for believing accruing-present theses. Ultimately, I recommend rejection of both growing-block and accruing-present theses based on these explanatory inadequacies. (shrink)

This paper elaborates the problem of temporal unity for dynamic presentism and diagnoses the source of that problem in the dynamic presentist’s discarding the traditional C-series in its avoidance of McTaggart’s (1908, 1927) A-series paradox. This C-series provided the fixed structure of time which the transitory aspects of time then followed, and thereby unify those transitory aspects. It then considers ersatzer presentism as an ostensible solution to the problem of temporal unity by providing a new abstract C-series (namely an ersatz-B-series) (...) for dynamic presentism. However, after a closer examination of the details of this proposal, it is found that the ersatz-B-series itself needs to be temporally variable to capture the transitory aspects of time that it is meant to track. Consequently, it cannot provide the fixed structure of time required to unify the transitory aspects of time into a temporal series. It is therefore suggested that dynamic presentists look for a more course-grained determiner of temporal progression to construct the presentist-friendly C-series required to unify their transitory aspects of time. (shrink)

Presentism states that everything is present. Crucial to our understanding of this thesis is how we interpret the ‘is’. Recently, several philosophers have claimed that on any interpretation presentism comes out as either trivially true or manifestly false. Yet, presentism is meant to be a substantive and interesting thesis. I outline in detail the nature of the problem and the standard interpretative options. After unfavourably assessing several popular responses in the literature, I offer an alternative interpretation that provides the desired (...) result. This interpretation is then used to clarify the distinction between ‘real change’ from mere variation and temporal relativisation. Reflecting on my solution, I try to diagnose the source of confusion over these issues. Then, building upon Fine’s distinction between ontic and factive presentism, I elucidate what the presentist thesis specifically concerns and how best to formalise it. In the process I distinguish a weak and strong version of the presentist thesis. Finally, I end by drawing out some limitations of the paper. (shrink)

“ Ich liebe dich 3 ” the swains in mountain valleys of Austria inscribe on their presents to those to whom they plight their troth. The pun is a rare one in German. Only in remote valleys does the word for ‘three’ rhyme with joy; and the word for ‘true’ is usually ‘ wahr ’ not ‘ treu ’ ‘ Wahr ’ is more propositional, less evaluative than our ‘true’. So too in Latin and the romance languages ‘ verum ’, (...) ‘ Vrai ’ ‘ vera ’ ‘ verdadero ’ carry a lighter load of feeling. Only the Hebrews resembled us in giving their word for ‘true’ strong moral overtones, and using the same or some cognate word to praise him who had used no deceitfulness to his neighbour as to recommend some statement as being meet to be believed. (shrink)

This paper elaborates the problem of temporal unity for dynamic presentism and diagnoses the source of that problem in the dynamic presentist’s discarding the traditional C-series in its avoidance of McTaggart’s A-series paradox. This C-series provided the fixed structure of time which the transitory aspects of time then followed, and thereby unify those transitory aspects. It then considers ersatzer presentism as an ostensible solution to the problem of temporal unity by providing a new abstract C-series for dynamic presentism. However, after (...) a closer examination of the details of this proposal, it is found that the ersatz-B-series itself needs to be temporally variable to capture the transitory aspects of time that it is meant to track. Consequently, it cannot provide the fixed structure of time required to unify the transitory aspects of time into a temporal series. It is therefore suggested that dynamic presentists look for a more course-grained determiner of temporal progression to construct the presentist-friendly C-series required to unify their transitory aspects of time. (shrink)

It is usually agreed that reality is temporal in the sense of containing entities that exist in time, but some philosophers, roughly those who have been traditionally called A-theorists, hold that reality is temporal in a far more profound sense than what is implied by the mere existence of such entities. This hypothesis of deep temporality typically involves two ideas: that reality is temporally compartmentalised into distinct present, past, and future ‘realms’, and that this compartmentalisation is temporally dynamic in the (...) sense that the boundaries of those temporal realms change from one moment to the next. The truth of something like this hypothesis is commonly thought to require that at least some of the facts that fundamentally constitute reality be tensed. While this seems plausible, realism about fundamental tensed facts does not seem to entail deep temporality. Nor is it clear exactly what realism about tense amounts to, given that no informative answer has been given to the question of what it is for a fact to be tensed. In this paper, I introduce a novel approach, perspectivalism about temporal reality, that seeks to vindicate the hypothesis of deep temporality by ascribing to reality a certain kind of temporally perspectival structure, which also provides a straightforward answer to the question of what the tensedness of facts consists in as well as to the question of what it is for reality to be constituted by such facts. (shrink)