Prior used our emotions to argue that tensed language cannot be translated by tenseless language. However, it is widely accepted that Mellor and MacBeath have shown that our emotions do not imply the existence of tensed facts. I criticise this orthodoxy. There is a natural and plausible view of the appropriateness of emotions which in combination with Prior’s argument implies the existence of tensed facts. The Mellor/MacBeath position does nothing to upset this natural view and therefore is not sufficient to (...) block one drawing conclusions for the metaphysics of time from the nature of our emotions. (shrink)

It seems self-evident that people prefer painful experiences to be in the past and pleasurable experiences to lie in the future. Indeed, it has been claimed that, for hedonic goods, this preference is absolute (Sullivan, 2018). Yet very little is known about the extent to which people demonstrate explicit preferences regarding the temporal location of hedonic experiences, about the developmental trajectory of such preferences, and about whether such preferences are impervious to differences in the quantity of envisaged past and future (...) pain or pleasure. We find consistent evidence that, all else being equal, adults and children aged 7 and over prefer pleasure to lie in the future and pain in the past and believe that other people will too. They also predict that other people will be happier when pleasure is in the future rather than the past but sadder when pain is the future rather than the past. Younger children have the same temporal preferences as adults for their own painful experiences, but prefer their pleasure to lie in the past, and do not predict that others’ levels of happiness or sadness vary dependent on whether experiences lie in the past or the future. However, from the age of 7, temporal preferences were typically abandoned at the earliest opportunity when the quantity of past pain or pleasure was greater than the quantity located in the future. Past-future preferences for hedonic goods emerge early developmentally but are surprisingly flexible. (shrink)

Recent research has provided compelling evidence that children experience the negative counterfactual emotion of regret, by manipulating the presence of a counterfactual action that would have led to participants receiving a better outcome. However, it remains unclear if children similarly experience regret’s positive counterpart, relief. The current study examined children’s negative and positive counterfactual emotions in a novel gain-or-loss context. Four- to 9-year-old children (N = 136) were presented with two opaque boxes concealing information that would lead to a gain (...) or loss of stickers, respectively. Half of the children chose between two keys that matched each box, whereas the other half were compelled to select one box because only one of the two keys matched. After seeing inside the alternative, non-chosen box, children were significantly more likely to report a change in emotion when they could have opened that box than when they could not have. The effects were similar for children who lost stickers and won stickers, and neither effect varied with age. These findings suggest that children may become capable of experiencing regret and relief around the same time, although their expression of these counterfactual emotions may vary with actual and counterfactual gains and losses. (shrink)

We focus on three main sets of topics emerging from the commentaries on our target article. First, we discuss several types of animal behavior that commentators cite as evidence against our claim that animals are restricted to temporal updating and cannot engage in temporal reasoning. In doing so, we illustrate further how explanations of behavior in terms of temporal updating work. Second, we respond to commentators’ queries about the developmental process through which children acquire a capacity for temporal reasoning and (...) about the relation between our account and accounts drawing similar distinctions in other domains of cognition. Finally, we address some broader theoretical issues arising from the commentaries, concerning in particular the question as to how our account relates to the phenomenology of experience in time, and the question as to whether our dichotomy between temporal reasoning and temporal updating is exhaustive, or whether there might be other forms of cognition or representation related to time not captured by it. (shrink)

There are temporal asymmetries in our attitudes towards the past and future. For example, we judge that a given amount of work is worth twice as much if it is described as taking place in the future, compared to the past :796–801, 2008). Does this temporal value asymmetry support a tensed metaphysics? By getting clear on the asymmetry’s features, I’ll argue that it doesn’t. To support a tensed metaphysics, the value asymmetry would need to not vary with temporal distance, apply (...) equally to events concerning oneself and others, and be rational and judged to be so. But evidence suggests the value asymmetry lacks these features. There are, moreover, independent arguments against its rationality. The asymmetry’s features suggest instead that it arises as an emotion-driven generalisation from a temporal bias concerning our future actions. This explanation points towards mechanisms that can play a role in explaining other instances where we generalise about the past and future, and why we’re tempted towards metaphysical pictures of time. (shrink)

Our emotional lives are full of temporal asymmetries. Salient among these is that we tend to feel differently about painful or unpleasant events depending on their temporal location: we feel anxiety or trepidation about painful events we anticipate in the future, and relief when they are over. One question, then, is whether temporally asymmetric emotions such as relief have any ramifications for the metaphysics of time. On what has become the standard way of finessing this question, the asymmetry of relief (...) is an instance of the phenomenon of future-bias, a tendency to prefer painful events to be located in the past than in the future. The main question then posed is whether this pattern of preferences can be justified in the light of different metaphysical theories of time. In this paper I argue that this whole dialectic is misconceived. While many people may have future-biased preferences and these are a legitimate object of psychological study, this should be distinguished from the more basic phenomenon of relief that an unpleasant experience is over. Acknowledging the distinctness of these phenomena has two main consequences. First, if relief is not a manifestation of a time-biased preference, it is unclear what it would be for it to be justified or unjustified. This, in turn, should lead us to reassess how the psychology of relief bears on our metaphysical commitments. As I shall suggest, the real significance of the temporally asymmetric emotions for the metaphysics of time is that they manifest, and so reflection on them serves to draw our attention to, a structural feature of our awareness of the passage of time that resists re-articulation in other terms. (shrink)