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)

According to the A-theory of time some instant of time is absolutely present. Many reject the A-theory on the grounds that it is inconsistent with current spacetime physics, which appears to leave no room for absolute presentness. However, some reject the A-theory on purely philosophical grounds. In this article I describe three purely philosophical arguments against the A-theory and show that there are plausible A-theoretic responses to each of them. I conclude that, whatever else is wrong with the A-theory, it (...) is not obviously a philosophically suspect theory. (shrink)

The basic idea of Maudlin's superb book is methodological: ‘metaphysics, insofar as it is concerned with the natural world, can do no better than to reflect on physics. Physical theories provide us with the best handle we have on what there is, and the philosopher's proper task is the interpretation and elucidation of those theories. In particular, when choosing the fundamental posits of one's ontology, one must look to scientific practice rather than to philosophical prejudice’ .The apparently diverse topics covered (...) by the book's six chapters are united in bearing out this basic idea. They do so with considerable care and sophistication. The chapters also champion a campaign against David Lewis's thesis of Humean Supervenience. Lewis's thesis says that everything actual supervenes on the distribution of intrinsic qualities across points in space-time.Chapter 1 claims that laws of …. (shrink)

Se busca establecer una relación, no satisfactoriamente explorada, entre la fenomenologia merleaupontiana del tiempo y un problema central de la "theory of time" analítica, la paradoja de McTaggart. Al clarificar, en polémica con Priest , el autêntico sentido del "subjetivismo" merleaupontiano con respecto al tiempo, se senala cómo establecer una confluencia entre el acercamiento fenomenológico y las tesis desarrolladas por Michael Dummett como respuesta a la mencionada paradoja. Con los senalamientos de Dummett y la interpretación de Bimbenet acerca del "perspectivismo" (...) merleaupontiano, se intenta una solución "situacional" a la paradoja. The article seeks to establish a relationship that has not yet been explored satisfactorily between Merleau-Ponty's phenomenology of time and a central issue of analytical "theory of time": McTaggart's paradox. By clarifying the authentic meaning of Merleau-Ponty's "subjectivism" regarding time, against Priest's interpretation , the article points out a convergence between the phenom-enological approach and Michael Dummett's theses developed in response to the abovementioned paradox. A "situational" solution to the paradox is attempted on the basis of Dummett's ideas and Bimbenet's interpretation of Merleau-Ponty's "perspectivism". Pretende-se estabelecer uma relação, não satisfatoriamente explorada, entre a fenomenologia merleau-pontiana do tempo e um problema central da "theory of time" analítica, o paradoxo de McTaggart. Ao esclarecer, em polémica com Priest , o autêntico sentido do "subjetivismo" merleau-pontiano a respeito do tempo, indica-se como estabelecer uma confluência entre a aproximação fenomenológica e as teses desenvolvidas por Michael Dummett como resposta ao mencionado paradoxo. Com as indicações de Dummett e a interpretação de Bimbenet sobre o "perspectivismo" merleau-pontiano, tenta-se uma solução "situacional" ao paradoxo. (shrink)

We care not only about what experiences we have, but when we have them too. However, on the B-theory of time, something’s timing isn’t an intrinsic way for that thing to be or become. Given B-theory, should we be rationally indifferent about the timing per se of an experience? In this paper, I argue that B-theorists can justify time-biased preferences for pains to be past rather than present and for pleasures to be present rather than past. In support of this (...) argument, I appeal to the doctrine of temporal parts or “four-dimensionalism” for short. When held in conjunction with a certain evaluative principle about whose experiences matter, four-dimensionalism reconciles B-theory with some time-biased preferences. (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)

The New A-theory of Time is the view, to be elaborated and defended in this article, that many times exist, and that time is real in virtue of every moment in time bearing each of the so-called A-properties: past, present and future. I argue that TNAT is at least as theoretically virtuous as mainstream views in the philosophy of time and may have some claim to being our best theory of time. I show that the properties ‘past’, ‘present’ and ‘future’ (...) can be understood as compatible intrinsic properties. Having demonstrated that this account of the A-properties is coherent, I go on to demonstrate how TNAT can give us an account of passage, change and the truth-conditions for temporal sentences. In the final section of the article, I develop a tentative argument in favour of TNAT, though concede that we have to settle for the result that TNAT is on a par with our other theories of time. In the remainder of this opening section, my aim is to situate the current proposal as a direct response to Mc.. (shrink)

Dolev's ambitious project is to show that the traditional debate in the philosophy of time between the so-called ‘tensed’ and ‘tenseless’ theorists is not a sustainable one. The key to the negative portion argument is that both the tensed and tenseless view of time can be understood only from within their respective ontological frameworks. Moreover, that there is only really an appearance of understanding within these frameworks, since neither framework furnishes us with the wherewithal to genuinely understand temporal language. Moving (...) past these frameworks is the goal Dolev sets us. The positive aspect of the text tries to teach us how to transcend this merely ontological dispute and engage in phenomenological considerations of time itself. The conclusion to the positive project is that we cannot postulate an adequate metaphysical system of time, though we can understand what time is if we treat it as the time of our experiences in everyday life .The prospect that we might be able to move past the existing debate into fresh philosophical terrain is exciting. But I am not quite persuaded by the arguments that are intended to motivate the move to pastures new. First, on occasion Dolev seems to slightly …. (shrink)

The question of what exists is often seen as one of the metaphysician’s primary concerns—an ontological stance is a central and basic component of a great many positions in metaphysics. Consider, in particular, the debate surrounding the metaphysics of time: the question of whether non-present entities exist is typically thought of as one of the fundamental issues at stake in the debate, with each position on the nature of time consisting in part of an answer to this question of ontology. (...) My purpose in this paper will be to raise some worries about this focus on ontology, and to sketch an alternative approach to conceptualizing the debate—one that I think can help us get a clearer and deeper understanding of the fundamental issues at stake. I’ll focus in particular on the case of time and the ontology of non-present objects, but the framework I present is ultimately meant to apply more broadly to a range of debates involving ontology. On the framework I propose, the basic question at stake in this and other analogous debates is the following: Of the various perspectives we might adopt on reality, which perspective is fundamental? I’ll explain what this means and how it can help us reconceptualize the relevant metaphysical issues. (shrink)

For twenty years, D. H. Mellor has promoted an influential defence of a view of time he first called the ‘tenseless’ view, but now associates with what he calls the ‘B-theory.’ It is his defence of this view, not the view itself, which is generally taken to be novel. It is organized around a forcefully presented attack on rival views which he claims to be a development of McTaggart's celebrated argument that the ‘A-series’ is contradictory. I will call this attack (...) ‘Mellor's McTaggart.’ Although it has received much critical attention, it has not been well understood. For one thing, it has changed over the years in a way that is little appreciated. Whereas Mellor's original version amounts to a dilemma each horn of which contains a single strand of argument, later statements of the first horn contain a second strand of argument unannounced. I shall be concerned to disentangle these strands. I shall also show them to have been largely anticipated by Gareth Evans. However, my main aim is not the clarification of Mellor's McTaggart, but its refutation. I shall show that there is a rival to Mellor's view of time against which the first horn of the dilemma begs the question both as originally presented, and as supplemented. This rival is a ‘Priorean’ version of the ‘presentist’ doctrine that only what is present exists. Although Prior himself gave McTaggart's own argument short shrift, in refuting Mellor's development of it I do not merely resurrect Prior's moves. Mellor's McTaggart introduces specifically semantic considerations. It focuses not as McTaggart did on presentness and futurity etc., but on the truth-values of tokens of propositions in which presentness and futurity etc. are ascribed. Consequently, its refutation requires an answer, from the perspective of a presentist metaphysics, to a question which came to the fore only after Prior's death. The question is this: How should semantic theory be developed in the light of the need for a theory of linguistic understanding? Though Evans flirted with the issue of how this question should be answered from a presentist perspective, the answer he articulates is wrong. I shall do no more than sketch the correct answer. That is all a refutation of Mellor's McTaggart requires. (shrink)

The debate between A-theory and B-theory in the philosophy of time is a persistent one. It is not always clear, however, what the terms of this debate are. A-theorists are often lumped with a miscellaneous collection of heterodox doctrines: the view that only the present exists, that time flows relentlessly, or that presentness is a property (Williams 1996); that time passes, tense is unanalysable, or that earlier than and later than are defined in terms of pastness, presentness, and futurity (Bigelow (...) 1991); or that events or facts (as opposed to language) are “tensed” (Mellor 1993). B-theorists then argue that the A-theory is incoherent, using variants on J.M.E. McTaggart’s argument for the unreality of time (McTaggart 1927, ch. 33). (shrink)

Since McTaggart first proposed his paradox asserting the unreality of time, numerous philosophers have attempted to defend the tensed theory of time against it. Certainly, one of the most highly developed and original is that put forth by Quentin Smith. Through discussing McTaggart's positive conception of time as well as his negative attack on its reality, I hope to clarify the dispute between those who believe in the existence of the transitory temporal properties of pastness, presentness and futurity, and those (...) who deny their existence. We shall see that the debate centers around the ontological status of succession and the B-relations of earlier and later. I shall argue that Smith's tensed theory fails because he cannot account for the sense in which events have their tensed properties successively, and he cannot account for the direction of time. (shrink)

Presentism says that only present objects exist. But the view has trouble grounding past-tensed truths like “dinosaurs existed”. Standard Eternalism grounds those truths by positing the existence of past objects—like dinosaurs. But Standard Eternalism conflicts with the intuition that there is genuine change—the intuition that there once were dinosaurs and no longer are any. I offer a novel theory of time—‘The Imprint’—that does a better job preserving both the grounding and genuine change intuitions. The Imprint says that the past and (...) present exist, but where the present exhibits mass-energy, the past only consists of curved empty regions of spacetime. We therefore avoid saying that there are dinosaurs, since there is no mass-energy in the past; but the curvature of the past gives us a way to ground the truth that “dinosaurs existed”. (shrink)

McTaggart's argument for the unreality of time is generally believed to be a self-contained argument independent of McTaggart's idealist ontology. I argue that this is mistaken. It is really a demonstration of a contradiction in the appearance of time, on the basis of certain a priori ontological axioms, in particular the thesis that all times exist in parity. When understood in this way, the argument is neither obscure or unfounded, but arguably does not address those versions of the A-theory that (...) deny that all times exist in parity. (shrink)

Abstract: A theory of time is a theory of the nature of temporal reality, and temporal reality determines the truth-value of temporal sentences. Therefore it is reasonable to ask how a theory of time can account for the way the truth of temporal sentences is determined. This poses certain challenges for both the A theory and the B theory of time. In this paper, I outline an account of temporal sentences. The key feature of the account is that the primary (...) bearers of truth-values are not utterances, but sentences evaluated with respect to a time. I argue that unlike other views, the present proposal can meet the challenges faced both by the A and the B theory. (shrink)

Years ago, Michael Dummett defended McTaggart’s argument for the unreality of time, arguing that it cannot be dismissed as guilty of an “indexical fallacy.” Recently, E. J. Lowe has disputed Dummett’s claims for the cogency of the argument. I offer an elaboration and defense of Dummett’s interpretation of the argument (though not of its soundness). I bring to bear some work on tense from the philosophy of language, and some recent work on the concept of the past as it occurs (...) in memory, in an effort to support the claim that McTaggart is not guilty of any simple indexical fallacy. Along the way I criticize an account of what is at stake in disputes about the reality of tense due to A. W. Moore, and I argue for the superiority of the conception of tense-realism that is implicit in McTaggart’s work. The paper is intended to prepare the ground for a substantive defense of the reality of tense. (shrink)

There are two extant versions of the new tenseless theory of time: the date versionand the token-reflexive version. I ask whether they are equivalent, and if not, whichof them is to be preferred. I argue that they are not equivalent, that the date version isunsatisfactory, and that the token-reflexive version is correct. I defend the token-reflexive version against a string of objections from Quentin Smith. My defence involves a discussion of the ontological and semantic significance of truth conditions, and of (...) the connection between truth and reality on the one hand, and that between truth and meaning on the other. I argue that Smith's objections to the token-reflexive theory stem from his confusing these two aspects of the notion of truth. (shrink)

I attend to the debate between the A-theory of time and the B- theory of time by evaluating how each theory accounts for the possibility of change. I conclude in favour of the B-theory of time as an account of change. I begin by considering McTaggart’s argument against the reality of time. I connect McTaggart’s argument, and the attendant A-theory versus B-theory debate, to an argument against the possibility of change. This argument, the problem of change, can be refuted by (...) adopting either of an A-theory or B-theory account of change. I evaluate different approaches to change offered by various A-theories, including presentism, the growing block theory, the moving spotlight theory, and then proceed to consider different B-theory accounts of change, including relativiser endurantism, adverbialist endurantism, and perdurantism. I consider objections to each of these views. Finally, I compare the costs incurred by the best of the A-theory accounts and the best of the B-theorist accounts. (shrink)

This paper develops a Fragmentalist theory of Presentism and shows how it can help to develop a interpretation of quantum mechanics. There are several fragmental interpretations of physics. In the interpretation of this paper, each quantum system forms a fragment, and fragment f1 makes a measurement on fragment f2 if and only if f2 makes a corresponding measurement on f1. The main idea is then that each fragment has its own present (or ‘now’) until a mutual quantum measurement—at which time (...) they come (‘become’) to share the same ‘now’. The theory of time developed here will make use of both McTaggart’s A-series (in the form of future-present-past) and B-series (earlier-times to later-times). An example of an application is that a Bell pair of electrons does not take on definite spin values until measurement because the measuring system and the Bell pair do not share the same present (‘now’) until mutual quantum measurement, i.e. until they ‘become’ to share the same A-series. Before that point the ‘now’ of the opposing system is not in the reference system’s fragment. Relativistic no-signaling is preserved within each fragment, which will turn out to be sufficient for the general case. Several issues in the foundations of quantum mechanics are canvassed, including Schrodinger’s cat, the Born rule, modifications to Minkowski space that accommodate both the A-series and the B-series, and entropy. (shrink)

It is common, even among the laity, the doubt about the reality of time. We think it is possible that time is an illusion and that the perception of his passage is just awareness of something other than time. There are a number of arguments made by philosophers, both to defend and to attack the intuition that time is real. One of them, and perhaps the best known, is the argument of McTaggart, which tries to establish some condition for the (...) existence of time and that time, thought through that condition and applied to reality, leads to a contradiction, which makes him conclude that time can not exist, and therefore does not exist. What I intend in this article is to present the argument of McTaggart along with some original and non-original objections, and try to show that if we accept the Prior’s approach of the flow of time, the cogency of the argument of McTaggart is lost. (shrink)

McTaggart’s theory of time is the locus classicus of the contemporary philosophy of time. However, despite its prominence, there is little agreement as to what the theory actually amounts. In this paper, it is first argued that, contrary to the received opinion, McTaggart’s A-time/B-time distinction is not a distinction between static and fluid temporal series. Rather, it is a certain distinction between two types of static temporal series. It is then shown that in his temporal transience paradox, McTaggart employs these (...) two distinct notions of temporal series. The paper is concluded with the claim that McTaggart's temporal transience paradox is best understood not as a contradiction, but as a dilemma both horns of which are unsatisfactory. (shrink)