We regularly talk of the experience of time passing. Some theorists have taken the supposed phenomenology of time passing to provide support for metaphysical accounts of the nature of time; opposing theorists typically granted that there is a phenomenology of time passing while seeking to dispute that any metaphysical conclusions about time can be drawn from this. In recent debates theorists have also begun to dispute that there is a phenomenology of time passing – plausibly, if there is not, then (...) there is no relevant experience to be explained away, or for metaphysical conclusions to be drawn from. In the present paper I offer one explanation of why such disputes about the experience of time passing may seem intractable. However, I suggest that there is a distinct and more tractable issue lurking in this area, concerning our experience of how certain phenomena persist over time. Interestingly, articulating how we experience different phenomena as persisting over time doesn't simply provide a challenge to one metaphysical view of persistence rather than another; instead, it generates an explanatory challenge for a variety of competing views of persistence and, by extension, a challenge for popular combinations of views of the metaphysics of persistence and of time. (shrink)

Philosophical debates about the metaphysics of time typically revolve around two contrasting views of time. On the A-theory, time is something that itself undergoes change, as captured by the idea of the passage of time; on the B-theory, all there is to time is events standing in before/after or simultaneity relations to each other, and these temporal relations are unchanging. Philosophers typically regard the A-theory as being supported by our experience of time, and they take it that the B-theory clashes (...) with how we experience time and therefore faces the burden of having to explain away that clash. In this paper, we investigate empirically whether these intuitions about the experience of time are shared by the general public. We asked directly for people’s subjective reports of their experience of time—in particular, whether they believe themselves to have a phenomenology as of time’s passing—and we probed their understanding of what time’s passage in fact is. We find that a majority of participants do share the aforementioned intuitions, but interestingly a minority do not. (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)

Does the A-theory have an intuitive advantage over the B-theory? Many A-theorists have claimed so, arguing that their theory has a much better explanation for the fact that we all experience the passage of time: we experience time as passing because time really does pass. In this paper I expose and reject the argument behind the A-theorist’s claim. I argue that all parties have conceded far too easily that there is an experience that needs explaining in the first place. For (...) what exactly is an experience of temporal passage? One natural thought is that we experience passage in virtue of experiencing change, or in virtue of experiencing change as ‘dynamic’. Another is that we experience passage in virtue of experiencing events as (successively) present. None of these experiences, I argue, amounts to an experience of passage. Although there might still be other ways to experience passage, A-theorists would have to provide us with a plausible candidate experience. If there is such an experience at all, it won’t be one that qualifies as what we intuitively take to be an experience of passage. The ‘intuitive advantage’, it seems, has dissolved in any case. (shrink)

It is a common claim that one concept of time, tenseless theory, is in greater conflict with how the world seems to us than the competing theories of tense theory and presentism. This paper offers at least one counter-example to that claim. Here, it is argued that tenseless theory fares better than its competitors in capturing the phenomenology in particular cases of perception. These cases are where the visual phenomenology is of events occurring together which must be occurring at different (...) times. The commitments of matching such phenomenology in one’s ontology undermine tense theory and presentism and support tenseless theory. (shrink)

In this chapter I argue that there can be no mental representation of objective ‘tensed’ features of reality of the kind that might be thought to occur when we experience time passing or think of times as past, present or future, whether or not such features are part of mind-independent reality. This, I hold, has important consequences for metaphysics; but (as will be most relevant to this volume) it is also likely to have important consequences for a correct semantics for (...) tense. In a nutshell, no correct semantics for tense can treat what philosophers call ‘A-properties’ (such as real pastness, presentness or futurity) as semantic values. (shrink)

According to the B-theory, the passage of time is an illusion. The B-theory therefore requires an explanation of this illusion before it can be regarded as fullysatisfactory; yet very few B-theorists have taken up the challenge of trying to provide one. In this paper I take some first steps toward such an explanation by first making a methodological proposal, then a hypothesis about a key element in the phenomenology of temporal passage. The methodological proposal focuses onthe representational content of the (...) element of experience by virtue of which time seems to pass. The hypothesis involves the claim that the experience of changeinvolves the representation of something enduring, rather than perduring, through any change. (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)

Temporal dynamists typically hold that it seems to us as though time robustly passes, and that its seeming so is explained by the fact that time does robustly pass. Temporal non-dynamists hold that time does not robustly pass. Some non-dynamists nevertheless hold that it seems as though it does: we have an illusory phenomenal state whose content represents robust passage. Call these phenomenal passage illusionists. Other non-dynamists argue that the phenomenal state in question is veridical and represents something other than (...) robust passage. Call this the veridical passage-less view. This paper argues in favour of the latter view over the former, by arguing that we should reject passage illusionism. (shrink)

In this paper, we argue against eternalism on the basis of certain phenomenological considerations regarding our experiential life in a relatively novel way. Contrary to well-known phenomenological arguments that attempt to refute tenseless theories of time, our argument that we call the Transcendental Phenomenological Argument against Eternalism is against both tenseless and tensed versions of eternalism. The argument is based on the fact that one experiences a phenomenologicalsuccessionof experiences, and it shows that perdurantist forms of eternalism have to either deny (...) this fact or should embracead hocand metaphysically implausible assumptions about the nature of the mind. As we argue, neither of these options seems to be too promising. (shrink)

In the contemporary landscape about temporal experience, debates concerning the “hard question” of the experience of the flow—as opposed to debates concerning more qualitative aspects of temporality, such as change, movement, succession and duration—are gaining more and more attention. The overall dialectics can be thought of in terms of a debate between the realists (who take the phenomenology of the flow of time seriously, and propose various account of it) and deflationists (who take our description of temporal phenomenology as “flowy” (...) to be spurious, and propose various explanation of this spuriousness). In this paper we look inside the realist side. We distinguish primitivist realism, according to which the feeling of time flowing is an irreducible sui generis phenomenology, and various forms of reductionist realism, according to which the experience of the flow is ultimately explainable in terms of a more basic phenomenology. We present reasons to be sceptical against the various reductionist proposals. The conclusion is thus disjunctive: either primitivism or deflationism is the correct account of the purported experience of the flow of time. (shrink)

In first personal accounts of the experience of grief, it is often described as disrupting the experience of time. This aspect of the experience has gained more attention in recent discussions, but it may nonetheless strike some as puzzling. Grieving subjects do, after all, still perceptually experience motion, change, and succession, and they are typically capable of orienting themselves in time and accurately estimating durations. As such, it is not immediately obvious how we ought understand the claim that grief disrupts (...) the experience of time. In the present discussion I suggest that we can shed light on this aspect of the experience of grief by distinguishing between three temporal perspectives that experiencing (human) subjects typically occupy: the perceptual, the agential, and the narrative. Appeal to these three temporal perspectives helps to clarify the phenomenology of grief; it reveals a way in which grief can disrupt the experience of time; and it can also help us to analyse pre-existing issues in the literature on grief. (shrink)

This paper considers a problem for dynamic presentism that has received little attention: its apparent inability to accommodate the duration of events (such as conscious experiences). After outlining the problem, I defend presentism from it. This defence proceeds in two stages. First, I argue the objection rests on a faulty assumption: that duration is temporal extension. The paper challenges that assumption on several different ways of conceiving of temporal extension. This is the negative case and forms the bulk of the (...) paper. Second, after diagnosing the error leading to the identification of duration with temporal extension, I outline a new presentist-friendly account of duration that avoids the problem. In particular, a non-reductive account of duration is offered that treats it as a primitive quality which bestows its possessor with a certain modal quality: that the possessor potentially does not change whilst there are changes in its environs. This is the positive case. Together the positive and negative cases provide presentism with an interesting and novel way of overcoming the problem of duration. (shrink)

This essay outlines an explanatory virtue of presentism: its unique ability amongst temporal metaphysics to deliver a partial explanation of the conservational character of natural laws. That explanation relies on presentism, uniquely amongst temporal metaphysics, being able to support an endurantist account of persistence. In particular, after reconsidering a former argument for endurantism entailing presentism by Merricks (Noûs 33:421-438, 1999), a new argument for this entailment, is expounded. Before delivering the explanation of the conservational character of natural laws, a brief (...) account of that explanandum is given, followed by an elaboration of the wider significance of an explanation for the conservational character for natural laws, particularly for the dispositional essentialist project of nomic reductionism, and explaining the non-simultaneity of causation. (shrink)

The manifest image is teeming with activity. Objects are booming and buzzing by, changing their locations and properties, vivid perceptions are replaced, and we seem to be inexorably slipping into the future. Time—or at least our experience in time— seems a very turbulent sort of thing. By contrast, time in the scientist image seems very still. The fundamental laws of physics don’t differentiate between past and future, nor do they pick out a present moment that flows. Except for a minus (...) sign in the relativistic metric, there are few differences between the temporal and spatial coordinates in natural science. We seem to have, to echo another debate, an “explanatory gap” between time as we find it in experience and as we find it in science. Reconciling these two images of the world is the principal goal of philosophy of time. (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)

This essay outlines an explanatory virtue of presentism: its unique ability amongst temporal metaphysics to deliver a partial explanation of the conservational character of natural laws. That explanation relies on presentism, uniquely amongst temporal metaphysics, being able to support an endurantist account of persistence. In particular, after reconsidering a former argument for endurantism entailing presentism by Merricks, a new argument for this entailment, is expounded. Before delivering the explanation of the conservational character of natural laws, a brief account of that (...) explanandum is given, followed by an elaboration of the wider significance of an explanation for the conservational character for natural laws, particularly for the dispositional essentialist project of nomic reductionism, and explaining the non-simultaneity of causation. (shrink)

This paper considers a problem for dynamic presentism that has received little attention: its apparent inability to accommodate the duration of events. After outlining the problem, I defend presentism from it. This defence proceeds in two stages. First, I argue the objection rests on a faulty assumption: that duration is temporal extension. The paper challenges that assumption on several different ways of conceiving of temporal extension. This is the negative case and forms the bulk of the paper. Second, after diagnosing (...) the error leading to the identification of duration with temporal extension, I outline a new presentist-friendly account of duration that avoids the problem. In particular, a non-reductive account of duration is offered that treats it as a primitive quality which bestows its possessor with a certain modal quality: that the possessor potentially does not change whilst there are changes in its environs. This is the positive case. Together the positive and negative cases provide presentism with an interesting and novel way of overcoming the problem of duration. (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)

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)

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)