_Real Time II_ extends and evolves DH Mellor's classic exploration of the philosophy of time,_Real Time._ This new book answers such basic metaphysical questions about time as: how do past, present and future differ, how are time and space related, what is change, is time travel possible? His _Real Time_ dominated the philosophy of time for fifteen years. _Real TIme II_ will do the same for the next twenty. GET /english/edu/Studying_at_SU/History_of_Literature.html HTTP/1.0.

Four- Dimensionalism defends the thesis that the material world is composed of temporal as well as spatial parts. This defense includes a novel account of persistence over time, new arguments in favour of the four-dimensional ontology, and responses to the challenges four- dimensionalism faces." "Theodore Sider pays particular attention to the philosophy of time, including a strong series of arguments against presentism, the thesis that only the present is real. Arguments offered in favour of four- dimensionalism include novel arguments based (...) on time travel, the debate between spacetime substantivalists and relationalists, and vagueness. Also included is a comprehensive discussion of the paradoxes of coinciding material objects, and a novel resolution of those paradoxes based on temporal counterpart theory. In conclusion Sider replies to prominent objections to four- dimensionalism, including discussion of the problem of the rotating homogenous disk. (shrink)

A modest proposal concerning laws, counterfactuals, and explanations - - Why be Humean? -- Suggestions from physics for deep metaphysics -- On the passing of time -- Causation, counterfactuals, and the third factor -- The whole ball of wax -- Epilogue : a remark on the method of metaphysics.

A theory of temporal passage is put forward which is "objective" in the sense that time flow characterizes the universe independently of the existence of conscious beings. The theory differs from Grunbaum's "mind-dependence" theory, and is designed to avoid Grunbaum's criticisms of an earlier theory of Reichenbach's. The representation of temporal becoming is accomplished by the introduction of indeterministic universe-models; each model representing the universe at a time. The models depict the past as a single four-dimensional manifold, and the future (...) as a branched structure of such manifolds. Time flow is relativistic in that it manifests itself in a frame-dependent (but not observer-dependent) way. The indeterministic character of the universe-models is mirrored in a "temporal" theory of truth which rejects the principle of bivalence, and suitable semantics are provided for this theory. Finally, an account of physical law is given which defines it in terms of physical possibility, rather than vice versa. (shrink)

Caspar Hare makes an original and compelling case for "egocentric presentism," a view about the nature of first-person experience, about what happens when we see things from our own particular point of view. A natural thought about our first-person experience is that "all and only the things of which I am aware are present to me." Hare, however, goes one step further and claims, counterintuitively, that the thought should instead be that "all and only the things of which I am (...) aware are present." There is, in other words, something unique about me and the things of which I am aware. On Myself and Other, Less Important Subjects represents a new take on an old view, known as solipsism, which maintains that people's experiences give them grounds for believing that they have a special, distinguished place in the world--for example, believing that only they exist or that other people do not have conscious minds like their own. Few contemporary thinkers have taken solipsism seriously. But Hare maintains that the version of solipsism he argues for is in indeed defensible, and that it is uniquely capable of resolving some seemingly intractable philosophical problems--both in metaphysics and ethics--concerning personal identity over time, as well as the tension between self-interest and the greater good. This formidable and tightly argued defense of a seemingly absurd view is certain to provoke debate. (shrink)

The paper has two parts: First, I describe a relatively popular thesis in the philosophy of propositional attitudes, worthy of the name ‘taking tense seriously’; and I distinguish it from a family of views in the metaphysics of time, namely, the A-theories (or what are sometimes called ‘tensed theories of time’). Once the distinction is in focus, a skeptical worry arises. Some A-theorists maintain that the difference between past, present, and future, is to be drawn in terms of what exists: (...) growing-block theorists eschew ontological commitment to future entities; presentists, to future and past entities. Others think of themselves as A-theorists but exclude no past or future things from their ontology. The metaphysical skeptic suspects that their attempt to articulate an ‘eternalist’ version of the A-theory collapses into merely ‘taking tense seriously’– a thesis that does not imply the A-theory. The second half of the paper is the search for a stable eternalist A-theory. It includes discussion of temporary intrinsics, temporal parts, and truth. (shrink)

The Preface and the General Introduction to the book set the debate within the wider philosophical context and show why the subject of temporal becoming is a perennial concern of science, religion, language, logic, and the philosophy of ...

Precis of my book by this title, for a symposium.

In this dissertation I spell out, and make a case for, egocentric presentism, a view about what it is for a thing to be me. I argue that there are benefits associated with adopting this view. ;The chief benefit comes in the sphere of ethics. Many of us, when we think about what to do, feel a particular kind of ambivalence. On the one hand we are moved by an impartial concern for the greater good. We feel the force of (...) considerations of the form: 'all things considered, doing...will make things better overall'. On the other hand we are selfish. We feel the force of considerations of the form 'doing...will make things better for me.' And it appears as if these sorts of considerations often conflict. Often by doing what makes things better for me I do not make things better overall, and vice-versa. But egocentric presentism is capable of resolving this conflict. As an egocentric presentist I can think both that considerations of the greater good always count in favor my doing what's good for me, and that considerations of the greater good always count in favor of other people doing what's good for them. ;Another benefit comes in the sphere of metaphysics. As an egocentric presentist I can make sense of some otherwise perplexing puzzles about personal identity over time, by combining a non-reductionist view about who I will be, with Parfitian reductionism about personal identity over time and a lean physicalist ontology. (shrink)