In this thesis I present a phenomenological investigation of our experience of time – of things as they fall within time – and suggest that something important goes missing in recent debates. This is the notion of a point of view. I believe that articulating the sense in which we have a point of view in time, and what this is a point of view upon, is crucial to an account of how things are for an experiencing subject. In the (...) first chapter, I elucidate the specious present. I argue that theorists appeal to the specious present under two guises without explicitly distinguishing between them; yet these two conceptions are not identical, while one entails the other the reverse is not true. In the second chapter I defend an appeal to the specious present against proponents of what I refer to as snapshot models of temporal experience. I argue that perceptual experience minimally presents something of some non-zero temporal extent as such. In the third chapter I discuss how we are to characterise experience over intervals of time of a greater extent than the specious present. I offer a proposal on which a subject is invariably presented with a positive temporal extent, with this interval marking the partition between the past and the future for the subject. In the fourth chapter I compare and contrast our experience of objects and events, and our experiential point of view in space and in time. Among other things, I argue that getting right how things are for the subject requires an appeal to the subject’s asymmetrical awareness of times either side of the specious present. In fifth and final chapter I demonstrate that appeal to an experiencing subject’s tensed temporal perspective can explain the sense in which time seems to pass. (shrink)

Presentists argue that only the present is real. In this paper, I ask what duration the present has on a presentist’s account. While several answers are available, each of them requires the adoption of a measure and, with that adoption, additional work must be done to define the present. Whether presentists conclude that a reductionist account of duration is acceptable, that duration is not an applicable concept for their notion of the present, that the present has a duration of zero, (...) or that that the present has a duration, a more robust account of the present is required. I suggest that some of the most difficult questions about duration can be avoided at the cost of no longer viewing presentism as a theory about time, but rather as a theory about existence. In the conclusion, I suggest an interpretation of presentism that allows it to endorse the view that time is nothing more than the measure of change. (shrink)

In metaphysics, there are a number of distinct but related questions about the existence of “further facts”—facts that are contingent relative to the physical structure of the universe. These include further facts about qualia, personal identity, and time. In this article I provide a sequence of examples involving computer simulations, ranging from one in which the protagonist can clearly conclude such further facts exist to one that describes our own condition. This raises the question of where along the sequence the (...) protagonist stops being able to soundly conclude that further facts exist. (shrink)

In metaphysics, there are a number of distinct but related questions about the existence of “further facts”—facts that are contingent relative to the physical structure of the universe. These include further facts about qualia, personal identity, and time. In this article I provide a sequence of examples involving computer simulations, ranging from one in which the protagonist can clearly conclude such further facts exist to one that describes our own condition. This raises the question of where along the sequence the (...) protagonist stops being able to soundly conclude that further facts exist. (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)

In this paper I look to develop a defence of “presentist temporal passage” that renders presentism immune from recent arguments due to Eric Olson. During the course of the paper, I also offer comment on a recent reply to Olson’s argument due to Ian Phillips. I argue that it is not clear that Phillips’ arguments succeed.

Olson (2009) argues that time does not pass because (i) if it did it would have to pass at some rate, and (ii) there is no rate at which it could pass. This paper exposes a confusion about the nature of rates upon which this argument rests.

What is the relation of an earlier being to a later such that given the earlier there is or will be a later? I call this the question of material continuation. To answer, I offer a review of several philosophers’ thoughts, including those of Zeno, Aristotle, Descartes, Bertrand Russell, Henri Bergson, and Alfred North Whitehead. While there is considerable variety among the ontological views of these philosophers, and indeed some direct opposition of both method and assertion, my review suggests that (...) material continuation may be explained by reference to a principle of continual creation. This principle is reflected in Aristotle's unmoved mover, in Descartes's account of God's activity in persistence, in Bergson's concept of la durée, and in Whitehead's principle of creativity. It disappears from view in objective methodologies first emerging in pre-Socratic thought, made rigorous by the development of science by the modern philosophers such as Descartes, and realized in the scientist philosophy of Russell. I include some consideration of whether the creative principle might be ideal or divine. (shrink)

A number of philosophers uphold a metaphysical symmetry between time and hypertime, in this sense: in so far as hypertime exists, the nature of hypertime should agree with the nature of time. Others allow that we can mix and match the metaphysics of time and hypertime. Thus, it may be that time really passes, but hypertime does not or vice versa. In this paper, we provide a preliminary defense of the mix and match approach. We outline a number of arguments (...) for the claim that time and hypertime must share a common nature and find them all wanting. (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)

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)

Philosophers have long discussed whether time really passes. Simultaneously, they have also discussed whether time could have begun from an infinite past. This paper clarifies the relationship between the reality of time’s passage and an infinite past. I assert that time cannot have an infinite past if time really passes. This argument is based on a proposition that an infinite series of events cannot be completed if time really passes. A seemingly strong objection to this proposition is that no movement (...) is possible if an infinite series cannot be completed. However, movement is clearly possible; thus, an infinite series can be completed. I argue that although it is sure that an infinite series can be completed in the static view, an infinite series cannot be completed (and thus, time could not have begun from an infinite past) in the dynamic view. (shrink)

The issue whether there is any necessary connection between time and change turns, I argue, on the problem of what constitutes an accurate measurement of how much time passes. Given a plausible hypothesis about how time is measured, Shoemaker’s well known argument that time can pass without change can be seen to be unsound. But Shoemaker’s conclusion is not therefore false. The same hypothesis about time measurement supports a revised version of Shoemaker’s argument, and the revised argument does establish that (...) the passage of a quantity of time does not require that change occur during that time. Though Shoemaker’s conclusion is vindicated, it does not follow that there is no necessary connection at all between time and change. On the contrary, there is a connection which is simply of a different kind from the one Shoemaker had in mind. (shrink)

In this paper I distinguish interpretations of the question ``How fast does time pass?’’ that are important for the debate over the reality of objective becoming from interpretations that are not. Then I discuss how one theory that incorporates objective becoming—the moving spotlight theory of time—answers this question. It turns out that there are several ways to formulate the moving spotlight theory of time. One formulation says that time passes but it makes no sense to ask how fast; another formulation (...) says that time passes at one second per supersecond; and a third says that time passes at one second per second. I defend the intelligibility of this final version of the theory. (shrink)

Obwohl es "die Zeit" nicht gibt, ordnet sich doch alles, was wir erleben, zeitlich. Auch die großen Schlagworte unserer Tage betreffen allesamt von zeitlichen Herausforderungen: Nachhaltigkeit, Resilienz, Transformation, Zeitenwende. Dieses Buch handelt davon, was Zeitliches ausmacht, warum sich die Wirklichkeit zeitlich ordnet und was das mit der wechselseitigen Taktung von Ereignissen und Autonomieerfahrungen zu tun hat. Es werden Missverständnisse aufgelöst, indem aufgezeigt wird, inwiefern es "die Zeit" nicht gibt, es oftmals sogar leidvolle bis hin zu pathologischen Konsequenzen mit sich bringt, (...) wenn Zeit als Gegenstand oder Ressource betrachtet wird. Es ist ein Buch über den Vergleich von Abläufen und darüber, was es bedeutet, wenn Ereignisse miteinander im Takt sind, und wie sie durch Wiederholung und Variation Bedeutung gewinnen und damit "intakt" wirken. Musik und vor allem das Hören dienen als Modelle, um diese allgemeinen zeitlichen Struktureigenschaften der Wirklichkeit begrifflich anklingen zu lassen. Darüber hinaus regen Hyperlinks zu konkreten Hörbeispielen dazu an, sich direkt auch auf besondere Erfahrungen von Zeit einzulassen. - Ein Buch für all diejenigen, die Grundlegendes über Zeit nicht nur lesen wollen, sondern sich im Idealfall auch für einen taktvollen Umgang mit Zeit motivieren lassen möchten. (shrink)

Eric Olson argues that the dynamic view of time must be false. It requires that the question ‘How fast does time pass?’ has an answer. But its only possible answer, one second per second, is not an answer. I argue that Olson has failed to identify what is wrong with talk of time’s passage. Then I argue that, nonetheless, he is right to reject it. To say that time passes is analogous to saying that space is dense, and to ask (...) about the rate of time’s passage is analogous to asking how dense space is. Since the questions are on a par the dynamic view of time, which requires that they are not, is mistaken. (shrink)

A-theorists and B-theorists debate whether the "Now" is metaphysically distinguished from other time slices. Analogously, one may ask whether the "I" is metaphysically distinguished from other perspectives. Few philosophers would answer the second question in the affirmative. An exception is Caspar Hare, who has devoted two papers and a book to arguing for such a positive answer. In this paper, I argue that those who answer the first question in the affirmative---A-theorists---should also answer the second question in the affirmative. This (...) is because key arguments in favor of the A-theory are more effective asarguments in favor of the resulting combined position, and key arguments against the A-theory are ineffective against the combined position. (shrink)

Recent work on time. There is, at present, a lot of varied and interesting work being done in the philosophy of time; too much for me to fully engage with all of it here. I will focus on three debates that have been particularly busy over the last few years: how do presentists ground true propositions about the past? How does time pass? How do we experience time’s passing?

Some believe reality is dynamic: time passes, not just in our experience of reality, but objectively, in reality itself. There are many objections to this view. I focus on the rate objection: that time passes only if it passes at the rate of 1 second per second, but that it cannot coherently pass at that rate. Existing replies to this objection do not fully engage with its motivation. My aim is to refute the rate objection. Time can coherently pass at (...) the rate of 1 second per second. This does not conclusively show that time passes, but it removes one of the main obstacles to believing that it does. (shrink)

Detractors of temporal passage often argue that it is meaningless to say that time passes or flows, else time would have to pass at a rate of one second per second, which is in fact not a rate but a number, namely one. Several attempts have been recently made to avoid this conclusion, by retorting that one second per second is in fact not identical to one. This paper shows that this kind of reply is not satisfactory, because it demands (...) a substantive revision of the algebraic behaviour of quantities. (shrink)

There is a lingering objection to the idea of the passage of time. Roughly speaking, the argument runs as follows: if time passes, its passage must occur at some rate, but there is no such rate; hence, the passage of time is a myth. While some philosophers try to reject premise, I wish to challenge the first premise by arguing that time may pass with or without a rate. My argument addresses two cases, one that identifies the passage of time (...) with changes in things and one that does not. I call the former view ‘the Priorian passage theory’, and the latter view ‘the pure passage theory’. I argue that each dynamic view of time is immune to the rate argument. Further, I suggest a possible extension of the Priorian passage theory, in which the passage of time is identified with the pure persistence of things. (shrink)