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)

A collection of all but two of the author's philosophical essays and lectures originally published or presented before August 1976.

Michael Dummett; XIV—The Reality of the Past, Proceedings of the Aristotelian Society, Volume 69, Issue 1, 1 June 1969, Pages 239–258, https://doi.org/10.1093/a.