Presentists standardly conform to the eternalist’s paradigm of treating all cases of property-exemplification as involving a single relation of instantiation. This, we argue, results in a much less parsimonious and philosophically explanatory picture than is possible if other alternatives are considered. We argue that by committing to primitive past and future tensed instantiation ties, presentists can make gains in both economy and explanatory power. We show how this metaphysical picture plays out in cases where an individual exists to partake in (...) facts about its past and future, and also in cases where that individual no longer exists, and proxies (or surrogates) for that thing must be found. (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.

This anthology introduces advanced undergraduates and beginning graduate students to today's debates in metaphysics. The book consists of essays by contemporary metaphysicians, and all but one appear here for the first time. For each of nine topics, there are two essays, one "pro-" and one "con-".

The void is deadly. If you were cast into a void, it would cause you to die in just a few minutes. It would suck the air from your lungs. It would boil your blood. It would drain the warmth from your body. And it would inflate enclosures in your body until they burst}.

In this paper I argue that presentism has a problem accounting forthe truth of statements whose truth conditions seem to require therebe relations that hold between present and non-present objects. Imotivate the problem and then examine several strategies for dealingwith the problem. I argue that no solution is forthcoming, and thispresents a prima facie problem for presentism.

Presentism is the doctrine that only the present is real. Since ordinary talk and thought are full of quantification over non-present objects, presentists are in a familiar predicament: in their unreflective moments they apparently commit themselves to far more than their ontological scruples allow. A familiar response is to begin a project of paraphrase. Truths appearing to quantify over problematic entities are shown, on analysis, to not involve quantification over those entities after all. But I think that we might be (...) better off abandoning paraphrase altogether. I suggest a project of discovering “underlying truths” rather than paraphrases. I will explore this strategy as applied to defending presentism, but my hope is that lovers of desert landscapes everywhere will herein find words of comfort. (shrink)

In this paper, we show that presentism -- the view that the way things are is the way things presently are -- is not undermined by the objection from being-supervenience. This objection claims, roughly, that presentism has trouble accounting for the truth-value of past-tense claims. Our demonstration amounts to the articulation and defence of a novel version of presentism. This is brute past presentism, according to which the truth-value of past-tense claims is determined by the past understood as a fundamental (...) aspect of reality different from things and how things are. (shrink)

I address an intuition commonly endorsed by metaphysicians, that there must be a fundamental layer of reality, i.e., that chains of ontological dependence must terminate: there cannot be turtles all the way down. I discuss applications of this intuition with reference to Bradley’s regress, composition, realism about the mental and the cosmological argument. I discuss some arguments for the intui- tion, but argue that they are unconvincing. I conclude by making some suggestions for how the intuition should be argued for, (...) and discussing the ramifications of giving the justification I think best. (shrink)

The presentist view of time is psychologically appealing. I argue that, ironically, contingent facts about the temporal properties of consciousness are very difficult to square with presentism unless some form of mind/body dualism is embraced.

F. H. Bradley was the foremost philosopher of the British Idealist school, which came to prominence in the second half of the nineteenth century. Bradley, who was a life fellow of Merton College, Oxford, was influenced by Hegel, and also reacted against utilitarianism. He was recognised during his lifetime as one of the greatest intellectuals of his generation and was the first philosopher to receive the Order of Merit, in 1924. His work is considered to have been important to the (...) formation of analytic philosophy. In metaphysics, he rejected pluralism and realism, and believed that English philosophy needed to deal systematically with first principles. This work, first published in 1893, is divided into two parts: 'Appearance' deals with exposing the contradictions that Bradley believed are hidden in our everyday conceptions of the world; and in 'Reality', he builds his positive account of reality and considers possible objections to it. (shrink)

Abstract: Presentism is the view that whatever exists presently exists. Without defending Presentism, I argue first that Presentists should be Time-Free Presentists – Presentists whose views do not imply that there exist irreducible times. Second, I argue that Presentists should accept Limited Thick Presentism, the view that 'the present' has some extension and is thereby neither durationlessly thin nor unlimitedly 'thick'. Third, before addressing several objections to Limited Time-Free Thick Presentism [LTFTP], I argue that defenders of LTFTP should accept that (...) 'temporal becoming' involves an overlapping succession of present entities, not a 'skipping' from one set of present entities to the next discrete set. (shrink)

Presentism is the view that only present entities exist. Recently, several authors have asked the question whether presentism is able to account for cross-time relations, i.e., roughly, relations between entities existing at different times. In this paper I claim that this question is to be answered in the affirmative. To make this claim plausible, I consider four types of cross-time relation and show how each can be accommodated without difficulty within the metaphysical framework of presentism.

I have argued elsewhere that there are facts, and possibilities, that are not purely qualitative. In a second paper, however, I have argued that all possibilities are purely qualitative except insofar as they involve individuals that actually exist. In particular, I have argued that there are no thisnesses of nonactual individuals (where the thisness of x is the property of being x, or of being identical with x), and that there are no singular propositions about nonactual individuals (where a singular (...) proposition about an individual x is a proposition that involves or refers to x directly, perhaps by having x or the thisness of x as a constituent, and not merely by way of x's qualitative properties or relations to other individuals). I am also inclined to believe that there are not yet any thisnesses of individuals that will exist but do not yet, nor any singular propositions about future individuals--and, hence, that all possibilities are purely qualitative except insofar as they involve individuals that already do exist or have existed (counting timeless individuals, if any, as already existing). This thesis about the relation of time to thisness is the subject of the present paper, in which the conclusions of my previous papers will be presupposed. (shrink)

One of the principal objections to a tensed or dynamic theory of time is the ancient puzzle about the extent of the present. Three alternative conceptions of the extent of the present are considered: an instantaneous present, an atomic present, and a non-metrical present. The first conception is difficult to reconcile with the objectivity of temporal becoming posited by a dynamic theory of time. The second conception solves that problem, but only at the expense of making change discontinuous. The third (...) conception is the most plausible: that "the present" is a non-metrical notion which must be completed by the mention of some event or interval in order to have a measure, in which case what is present varies with one's context. (shrink)

The truthmaker objection to presentism (the view that only what exists now exists simpliciter) is that it lacks sufficient metaphysical resources to ground truths about the past. In this paper I identify five constraints that an adequate presentist response must satisfy. In light of these constraints, I examine and reject responses by Bigelow, Keller, Crisp, and Bourne. Consideration of how these responses fail, however, points toward a proposal that works; one that posits God’s memories as truthmakers for truths about the (...) past. I conclude that presentists have, in the truthmaker objection, considerable incentive to endorse theism. (shrink)

Most of us would want to say that it is true that Socrates taught Plato. According to realists about past facts,1 this is made true by the fact that there is, located in the past, i.e., earlier than now, at least one real event that is the teaching of Plato by Socrates. Presentists, however, in denying that past events and facts exist2 cannot appeal to such facts to make their past-tensed statements true. So what is a presentist to do?

If _presentism_ is true, then no wholly non-present events exist. If _absence orthodoxy_ is true, then no absences exist. I discuss a well-known causal argument against presentism, and develop a very similar argument against absence orthodoxy. I argue that solutions to the argument against absence orthodoxy can be adopted by the presentist as solutions to the argument against presentism. The upshot is that if the argument against absence orthodoxy fails, then so does the argument against presentism.