This paper proposes a view of time that takes passage to be the most basic temporal notion, instead of the usual A-theoretic and B-theoretic notions, and explores how we should think of a world that exhibits such a genuine temporal passage. It will be argued that an objective passage of time can only be made sense of from an atemporal point of view and only when it is able to constitute a genuine change of objects across time. (...) This requires that passage can flip one fact into a contrary fact, even though neither side of the temporal passage is privileged over the other. We can make sense of this if the world is inherently perspectival. Such an inherently perspectival world is characterized by fragmentalism, a view that has been introduced by Fine in his ‘Tense and Reality’ (2005). Unlike Fine's tense-theoretic fragmentalism though, the proposed view will be a fragmentalist view based in a primitive notion of passage. (shrink)

: I offer a new approach to the increasingly convoluted debate between the A- and B-theories of time, the ‘tensed’ and ‘tenseless’ theories. It is often assumed that the B-theory faces more difficulties than the A-theory in explaining the apparently tensed features of temporal experience. I argue that the A-theory cannot explain these features at all, because on any physicalist or supervenience theory of the mind, in which the nature of experience is fixed (...) by the physical state of the world, the tensed properties of time posited by the A-theory could play no role in shaping temporal experience. It follows that the A-theory is false; even a priori arguments for it fail, because they still require the tensed vocabulary which is used to describe temporal experience. (shrink)

In this paper I consider two strategies for providing tenseless truth-conditions for tensed sentences: the token-reflexive theory and the date theory. Both theories have faced a number of objections by prominent A-theorists such as Quentin Smith and William Lane Craig. Traditionally, these two theories have been viewed as rival methods for providing truth-conditions for tensed sentences. I argue that the debate over whether the token-reflexive theory or the date theory is true has arisen from (...) a failure to distinguish between conditions for the truth of tensed tokens and conditions for the truth of propositions expressed by tensed tokens. I demonstrate that there is a true formulation of the token-reflexive theory that provides necessary and sufficient conditions for the truth of tensed tokens, and there is a true formulation of the date theory that provides necessary and sufficient conditions for the truth of propositions expressed by tensed tokens. I argue that once the views are properly formulated, the A-theorist’s objections fail to make their mark. However, I conclude by claiming that even though there is a true formulation of the token-reflexive theory and a true formulation of the date theory, the New B-theory nonetheless fails to provide a complete account of the truth and falsity of tensed sentences. (shrink)

Some people think that pastness, presentness and futurity (and their metric variants, such as being two days past) are genuine propeties of times and events. These putative properties are sometimes called “A properties” and the philosopers who believe in them are often called “A Theorists.” Other philosophers don’t believe in the reality of A properties, but instead say that talk that appears to be about such properties is really about “B relations” – two-place temporal relations like earlier than, simultaneous with, (...) and later than (together with their metric variants, like two days earlier than). The latter philosophers are often called “B Theorists,” and the debate between A Theorists and B Theorists has dominated the philosophy of time since 1908.1 The two views can be put this way. The A Theory: There are genuine, irreducible A properties; talk that appears to be about A properties is not analyzable in terms of B relations. (shrink)

There are several intertwined debates in the area of contemporary philos- ophy of time. One field of inquiry is the nature of time itself. Presentists think that only the present moment exists whereas eternalists believe that all of (space-)time exists on a par. The second main field of inquiry is the question of how objects persist through time. The endurantist claims that objects are three-dimensional wholes, which persist by being wholly1 present, whereas the perdurantist thinks that (...) objects are four- dimensional and that their temporal parts are the bearers of properties. The third debate in the field of contemporary philosophy of time is about tense- versus tenseless theory. Tensers are at odds with detensers about the status of the linguistic reference to the present moment. These are only very crude characterizations and it is even disputed by some ad- vocates of the corresponding positions that they are accurate. However this very sketchy picture already reveals a fundamental difference: The eternalism/presentism and endurance/perdurance discussions belong to the field of metaphysics, whereas tense is in the first instance a linguistic phenomenon. (shrink)

Abstract: A theory of time is a theory of the nature of temporal reality, and temporal reality determines the truth-value of temporal sentences. Therefore it is reasonable to ask how a theory of time can account for the way the truth of temporal sentences is determined. This poses certain challenges for both the A theory and the B theory of time. In this paper, I outline an account of temporal sentences. The key (...) feature of the account is that the primary bearers of truth-values are not utterances, but sentences evaluated with respect to a time. I argue that unlike other views, the present proposal can meet the challenges faced both by the A and the B theory. (shrink)

Two of the main debates in philosophy of language concerning time and tense are the debate about the semantics of the tenses in the English language and the debate over whether propositions can be transiently true or false as opposed to always being eternally true or false. The latter quarrel is also known as the "temporalism–eternalism debate." Given standard semantics, the two debates are not logically independent, as we will see. Those who believe propositions are eternally true or false (...) needn’t treat the tenses as operators. Their opponents, on the other hand, appear to be committed to an operator theory of the tenses, given a standard semantic framework. In this chapter I will focus primarily on these two debates. (shrink)

At the centre of Arthur Prior’s ‘Thank goodness’ argument for the A-theory of time is a particular form of relief. Time must objectively pass, Prior argues, or else the relief felt when a painful experience has ended is not intelligible. In this paper, I offer a detailed analysis of the type of relief at issue in this argument, which I call temporal relief, and distinguish it from another form of relief, which I refer to as counterfactual relief. (...) I also argue that existing discussions of the ‘Thank goodness’ argument—including Prior’s own—fail to give a satisfactory account of temporal relief, and that it needs to be seen as an emotion linked to the ability to engage in fairly sophisticated forms of planning. I also suggest that this has an impact on Prior’s claim that the idea of points in time plays no fundamental role in the semantic analysis of tenses. (shrink)

I consider whether the self-ascription theory can succeed in providing a tenseless (B-theoretic) account of tensed belief and timely action. I evaluate an argument given by William Lane Craig for the conclusion that the self-ascription account of tensed belief entails a tensed theory (A-theory) of time. I claim that how one formulates the selfascription account of tensed belief depends upon whether one takes the subject of selfascription to be a momentary person-stage or (...) an enduring person. I provide two different formulations of the self-ascription account of tensed belief, one that is compatible with a perdurantist account of persons and the other that is compatible with an endurantist account of persons. I argue that a self-ascription account of tensed beliefs for enduring subjects most plausibly involves the self-ascription of relations rather than properties. I argue that whether one takes the subject of self-ascription to be a momentary personstage or an enduring person, the self-ascription theory provides a plausible B-theoretic account of how tensed belief and timely action are possible. (shrink)

ABSTRACT This essay is a critical introduction to the second part of the special issue Time and Reality. The volume contains responses to papers appeared in the first part, as well as many original articles. The aim of this introduction is to frame these works within the general arena of the philosophy of time, highlighting a number of recurrent themes. A central theme that emerges is a difficulty in pinning down the ontological structure underlying dynamicity and passage without (...) postulating a primitive notion of transiency that is conceptually independent from the instantiation of tense properties. I argue that this has far reaching implications. (shrink)

I attempt to set the stage for a constructive analysis of the nature and function of tensed belief as a distinct psychological type. After introducing tensed beliefs, I describe the philosophical issues that implicate them, including Prior’s “ thank goodness it’s over ” argument against the B-theory of time. I proceed to flesh out, and then argue against, two traditional treatments of tensed belief from the philosophy of time: the A-theoretic view, which starts from (...) present facts or properties, and Hugh Mellor's B-theoretic reply, which starts from the tenseless properties of tensed belief tokens. The explanatory failure of the former shows that, pace Prior, the existence of tensed attitudes does not favor the A-theory, while the failure of both shows that there are still explanatory gaps that we need to fill. I conclude by offering a working definition of tensed belief and the ideal methodology for filling out these explanatory gaps in future study. (shrink)

One of the theories that have been produced in linguistics in the light of J. E. McTaggart’s influential essay “The Unreality of Time” (1908) is a critique of reality that may be attributed to the semantics of tenses in natural languages. This chapter from my book The Linguistic Picture of the World: Alice’s Adventures in Many Languages proposes an alternative approach to the semantics of time, not as a dubious product of linguists’ imagination, i.e. not as something that (...) can easily be discarded from the philosophy of language but rather as a firm category of human thinking. Particular emphasis is placed on the idea of time as it is expressed by the seemingly rather contradictory morphology of the past, present, and future. (shrink)

If, as the new B-theory of time maintains, tensed sentences have tenseless truth conditions, it follows that it is possible for two sentence-tokens to have the sametruth conditions but different meanings. This conclusion forces a rethink of the traditional identification of truth conditions with meaning. There is an aspect of the meanings of tensed sentences that is not captured by their truth conditions, and that has so far eluded explanation. In this paper I intend to locate, (...) examine, and explain this feature of tensed meaning. (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)

We direct different attitudes towards states of affairs depending on where in time those states of affairs are located. Call this the type asymmetry. The type asymmetry appears fitting. For instance, it seems fitting to feel guilt or regret only about states of affairs that are past, and anticipation only of states of affairs that are future. It has been argued that the type asymmetry could only be fitting if there are tensed facts, and hence that since it (...) is fitting, there are tensed facts. In this paper I argue that tensed facts are not necessary to ground the fittingness of the type asymmetry, and thus we have no reason, arising from the fittingness of the asymmetry, to posit such facts. I also argue for a stronger conclusion: even if these facts obtain they are no part of what grounds the fittingness of the type asymmetry. These facts are explanatorily redundant. (shrink)

Human beings seem to capture time and the temporal properties of events and things in thought by having beliefs usually expressed with statements using tense, or notions such as ‘now’, ‘past’ or ‘future’. Tensed beliefs like these seem indispensable for correct reasoning and timely action. For instance, my belief that my root canal is over seems inexpressible with a statement that does not use tense or a temporal indexical. However, the dominant view on the nature of time (...) is that it forms, with space, a four-dimensional continuum where time does not encompass private perspectives or an absolute, fixed present. This ‘tenseless’ theory of time encounters a challenge in integrating tensed belief, because it cannot easily explain what constitutes a tensed belief in a tenseless world and how such a belief works inside our cognitive network to bring about the actions it does. Providing such an account is the main goal of this dissertation. -/- I argue here that the correct way to proceed would be to utilize philosophical theories dealing with indexicality, as the puzzling features of tensed belief are shared with beliefs expressed by first-person or spatial indexicals. In chapters II and III I expand the dominant theories about indexicality (Lewis, Perry, Kaplan) and apply them to tensed belief. I show that each is in certain respects incomplete or inadequate. -/- My preferred account critiques the preceding theories as mis-attributing the indexicality involved to a fully conceptual element in the way people think about time. I argue that we should instead connect tensed belief to not fully conceptual elements thought. For support I turn to work in perceptual psychology that connects beliefs about space to perceptions of spatial features. In chapter IV I develop an analogous argument about temporal thought and discuss how mental representations involved in perceptions are constitutively related to the formation and preservation of tensed beliefs. Combining this story with a tenseless theory of time should give us a complete, metaphysically uncontroversial, account of the way a tensed belief functions in reasoning and produces timely action. (shrink)

Those inclined to positions in the philosophy of time that take tense seriously have typically assumed that not all regions of space-time are equal: one special region of space-time corresponds to what is presently happening. When combined with assumptions from modern physics this has the unsettling consequence that the shape of this favored region distinguishes people in certain places or people traveling at certain velocities. In this paper I shall attempt to avoid this result by developing a (...) tensed picture of reality that is nonetheless consistent with ‘hypersurface egalitarianism’—the view that all hypersurfaces are equal. (shrink)

Presentism says that only present objects exist. But the view has trouble grounding past-tensed truths like “dinosaurs existed”. Standard Eternalism grounds those truths by positing the existence of past objects—like dinosaurs. But Standard Eternalism conflicts with the intuition that there is genuine change—the intuition that there once were dinosaurs and no longer are any. I offer a novel theory of time—‘The Imprint’—that does a better job preserving both the grounding and genuine change intuitions. The Imprint says that (...) the past and present exist, but where the present exhibits mass-energy, the past only consists of curved empty regions of spacetime. We therefore avoid saying that there are dinosaurs, since there is no mass-energy in the past; but the curvature of the past gives us a way to ground the truth that “dinosaurs existed”. (shrink)

“The universe is expanding, not contracting.” Many statements of this form appear unambiguously true; after all, the discovery of the universe’s expansion is one of the great triumphs of empirical science. However, the statement is time-directed: the universe expands towards what we call the future; it contracts towards the past. If we deny that time has a direction, should we also deny that the universe is really expanding? This article draws together and discusses what I call ‘C-theories’ of (...) time — in short, philosophical positions that hold time lacks a direction — from different areas of the literature. I set out the various motivations, aims, and problems for C-theories, and outline different versions of antirealism about the direction of time. (shrink)

Exploring the metaphysics of time, this book examines key questions about the nature of time. It begins by examining the distinction between the two main theories of time, the static view and the tensed view, arguing that the temporal properties of ‘past’, ‘present’ and ‘future’ are not in fact properties of events. Other topics also discussed include fatalism, the ‘open’ future, death and dying, whether there are logical impediments to travelling in time, and the metaphysical (...) implications of precognition. Revised and expanded second edition . (shrink)

Fine’s discussion of McTaggart’s paradox and tense realism may be the most significant progress in the philosophy of time in recent years. Fine reformulates McTaggart’s paradox and develops a novel realist theory called fragmentalism. According to Fine, one major advantage of fragmentalism is its ability to account for the connection between reality and tensed truths. I will argue that fragmentalism cannot give an adequate account of this connection. The reason is that while external relations between fragments are (...) required by this kind of account, these relations are not allowed in fragmentalism. (shrink)

The theorist who denies the objective reality of non-relational temporal properties, or ‘A-series’ determinations, must explain our experience of the passage of time. D.H. Mellor, a prominent denier of the objective reality of temporal passage, draws, in part, on Kant in offering a theory according to which the experience of temporal passage is the result of the projection of change in belief. But Mellor has missed some important points Kant has to make about time-awareness. It turns out (...) that Kant's theory of time-awareness also involves projection – but for him, the projection of temporal passage is necessary to any coherent experience at all, and for this reason events in the world cannot be represented except as exhibiting real tensed change. Consequently we cannot intelligibly suppose the world we know to be without the passage of time. This fact would permit a modest transcendental argument the conclusion of which is that we are entitled to describe the world in terms of temporal passage. (shrink)

Natural languages exhibit a great variety of grammatical paradigms. For instance, in English verbs are grammatically marked for tense, whereas in the tenseless Eskimo-Aleut language Kalaallisut they are marked for illocutionary mood. Although time is a universal dimension of the human experience and speaking is part of that experience, some languages encode reference to time without any grammatical tense morphology, or reference to speech acts without any illocutionary mood morphology. Nevertheless, different grammatical systems are semantically parallel in certain (...) respects. Specifically, I propose that English tenses form a temporal centering system, which monitors and updates topic times, whereas Kalaallisut moods form a modal centering system, which monitors and updates modal discourse referents. To formalize these centering parallels I define a dynamic logic that represents not only changing information but also changing focus of attention in discourse (Update with Centering, formalizing Grosz et al 1995). Different languages can be translated into this typed logic by directly compositional universal rules of Combinatory Categorial Grammar (CCG) The resulting centering theory of tense and illocutionary mood draws semantic parallels across different grammatical systems. The centering generalizations span the extremes of the typological spectrum, so they are likely to be universal. In addition, the theory accounts for the translation equivalence of tense and illocutionary mood in a given utterance context. Following Stalnaker (1978) I assume that the very act of speaking up has a ‘commonplace effect’ on the context. It focuses attention on the speech act and thereby introduces default modal and temporal topics. These universal defaults complement language-specific grammars, e.g. English tenses and Kalaallisut moods. In a given utterance context the universal discourse-initial defaults plus language-specific grammatical marking may add up to the same truth conditions.. (shrink)

ABSTRACT We critically review two extant paradigms for understanding the systematic interaction between modality and tense, as well as their respective modifications designed to do justice to the contingency of time’s structure and composition. We show that on either type of theory, as well as their respective modifications, some principles prove logically valid whose truth might sensibly be questioned on metaphysical grounds. These considerations lead us to devise a more general logical framework that allows accommodation of those metaphysical (...) views that its predecessors rule out by fiat. (shrink)

The Multiverse Response to the problem of evil has it that God made our universe because God makes every universe meeting a certain standard. The main problem for that response is that there’s no explanation for why God didn’t just keeping making duplicates of perfect universes. This paper introduces the ‘Multiactualities Response’, which says that God actualises every possible world that meets a certain standard of value. It avoids the corresponding problem about duplication because different propositions must always be true (...) at distinct worlds. The Multiactualities Response nevertheless has its own problem, namely that it requires the possibility of multiple actual worlds. This paper argues that if we consider spacetimes with wormholes, we have good cause to think there can be multiple metaphysically privileged present moments; given a suitable analogy between time and modality, it follows that there can be multiple metaphysically privileged (i.e. actual) worlds. This paper includes an in–depth examination of the metaphysics of both the temporal and modal cases. (shrink)

We investigated, experimentally, the contention that the folk view, or naïve theory, of time, amongst the population we investigated is dynamical. We found that amongst that population, ~ 70% have an extant theory of time that is more similar to a dynamical than a non-dynamical theory, and ~ 70% of those who deploy a naïve theory of time deploy a naïve theory that is more similar to a dynamical than a non-dynamical (...) class='Hi'>theory. Interestingly, while we found stable results across our two experiments regarding the percentage of participants that have a dynamical or non-dynamical extant theory of time, we did not find such stability regarding which particular dynamical or non-dynamical theory of time they take to be most similar to our world. This suggests that there might be two extant theories in the population—a broadly dynamical one and a broadly non-dynamical one—but that those theories are sufficiently incomplete that participants do not stably choose the same dynamical theory as being most similar to our world. This suggests that while appeals to the ordinary view of time may do some work in the context of adjudicating disputes between dynamists and non-dynamists, they likely cannot do any such work adjudicating disputes between particular brands of dynamism. (shrink)

In this paper I argue that the debate between the so-called “presentists” – according to whom only the present is real – and the “eternalists”, according to whom past present and future are equally real, has no ontological significance. In particular, once we carefully distinguish between a tensed and a tenseless sense of existence, it is difficult to find a single ontological claim on which the two parties could disagree. Since the choice of using a tense or a tenseless (...) language is dictated by purely pragmatic reasons, we should abstain from bringing to bear pseudo-debates generated by the “tensed” or the “tenseless theories” of time on the question of understanding the philosophical implications of contemporary spacetime theories, or notions like becoming, change and persistence in time. (shrink)

Potentialists think that the concept of set is importantly modal. Using tensed language as an heuristic, the following bar-bones story introduces the idea of a potential hierarchy of sets: 'Always: for any sets that existed, there is a set whose members are exactly those sets; there are no other sets.' Surprisingly, this story already guarantees well-foundedness and persistence. Moreover, if we assume that time is linear, the ensuing modal set theory is almost definitionally equivalent with non-modal set (...) theories; specifically, with Level Theory, as developed in Part 1. (shrink)

The purpose of this paper is to explore the connection between change and the B-theory of time, sometimes also called the Scientific view of time, according to which reality is a four-dimensional spacetime manifold, where past, present and future things equally exist, and the present time and non-present times are metaphysically the same. I argue in favour of a novel response to the much-vexed question of whether there is change on the B-theory or not. In (...) fact, B-theorists are often said to hold a ‘static’ view of time. But this far from being innocent label: if the B-theory of time presents a model of temporal reality that is static, then there is no change on the B-theory. From this, one can reasonably think as follows: of course, there is change, so the B-theory must be false. What I plan to do in this paper is to argue that in some sense there is change on the B-theory, but in some other sense, there is no change on the B-theory. To do so, I present three instances of change: Existential Change, namely the view that things change with respect to their existence over time; Qualitative Change, the view that things change with respect to how they are over time; Propositional Change, namely the view that things (i.e. propositions) change with respect to truth value over time. I argue that while there is a reading of these three instances of change that is true on the B-theory, and so there is change on the B-theory in this sense, there is a B-theoretical reading of each of them that is not true on the B-theory, and therefore there is no change on the B-theory in this other sense. (shrink)

This work aims to make tense logic a more robust tool for ontologists, philosophers, knowledge engineers and programmers by outlining a fusion of tense logic and ontology of time. In order to make tense logic better understandable, the central formal primitives of standard tense logic are derived as theorems from an informal and intuitive ontology of time. In order to make formulation of temporal propositions easier, temporal operators that were introduced by Georg Henrik von Wright are developed, and (...) mapped to the ontology of time. (shrink)

In this paper we critically review Correia’s and Rosenkranz’s Nothing to Come. A Defence of the Growing Block Theory of Time, published by Springer in 2018. By taking into account the essential reliance of the book on tense logic, we bring out the existence of a conflict between their logical axioms, that presuppose truth bivalence even for statements concerning future contingents, and the principle of groundedness that they also advocate. According to this principle, a proposition Q is now (...) groundedly true as long as sometimes in the future it will be the case that there exists something that makes Q true. However, if the events that occur in 2060 do not exist unrestrictedly (for us, here in 2021), what, in reality, can possibly ground the truth (or falsity) of Q? In the second part of the paper, we concentrate on some conceptual difficulties raised by their brilliant attempt to adapt the growing block view of reality to a relativistic setting, based on what they call bow-tie presentism, according to which for each spacetime point s only s plus the spacelike-related region with respect to s exists. By extending temporal logic into a relativity-friendly spatiotemporal logic, we conclude by noting that Correia and Rosenkranz’s Nothing to Come makes very important strides in showing that there are technical ways to develop the growing block of reality into an ontology that coheres with relativity theories perfectly well, while retaining most of the distinctive content of classical growing block theory. (shrink)

Future-biased agents care not only about what experiences they have, but also when they have them. Many believe that A-theories of time justify future bias. Although presentism is an A-theory of time, some argue that it nevertheless negates the justification for future bias. Here, I claim that the alleged discrepancy between presentism and future bias is a special case of the cross-time relations problem. To resolve the discrepancy, I propose an account of future bias as a (...) preference for certain tensed truths properly relativized to the present. (shrink)

There is a common approach to metaphysical disputes, which takes language as its starting point, and leads to a view about the range of acceptable metaphysical positions in any such dispute. I argue that this approach rests on accepting what I call the Strong Linguistic Thesis (SLT). In the metaphysical debate about time I argue that the new B-theory has rejected SLT, and for good reasons. The metaphysical debate about modality parallels the early metaphysical debate about time. (...) I argue that a position analogous to the new B-theory of time is available in the modal debate, and has some advantages over its rivals. (shrink)

J. McTaggart argues that the philosophical conception of time is constituted by the notions of fluid and static time. Since, on his view, neither notion is philosophically viable, he concludes that time is nothing but an illusion that arises from our distorted perception of essentially atemporal reality. In the paper, I argue that despite McTaggart’s failure to prove the unreality of time as such, he does succeed in establishing his lesser claim that the concept of fluid (...) time is without any ontological import whatsoever. (shrink)

Abstract: There are two traditionally rival views about the nature of time: substantivalism that takes time to be a substance that exists independently of events located in it, and relationism that takes time to be constructed out of events. In this paper, first, I want to make some progress with respect to the debate between these two views, and I do this mainly by examining the strategies they use to face the possibilities of ‘empty time’ and (...) ‘time without change’. As we shall see, the two allegedly very different rival views are much less different than has been thought: their structure is extremely similar, their strategies are extremely similar, and they can both face the possibilities of ‘empty time’ and ‘time without change’ in the same way. Thus, I argue in favour of a certain kind of equivalence between the two views; I discuss a Strong and a Weak version of this claim; and I provide reasons for endorsing the former. I also discuss the parallel between this pair of views about the nature of time and another analogous pair of views: the bundle theory and the substratum theory about the nature of material objects, with respect to the problem with Identity of Indiscernibles. (shrink)

According to The Static Theory of Time, time is like space in various ways, and there is no such thing as the passage of time. According to The Dynamic Theory of Time, on the other hand, time is very different from space, and the passage of time is an all-too-real phenomenon. This paper first offers some suggestions about how we should understand these two theories, and then introduces five new arguments for The (...) Dynamic Theory of Time. (shrink)

We motivate and develop a new theory of time and apply it to a few thought experiments in physics.

This paper proposes an interpretation of time that incorporates both McTaggart's A-series and his B-series, and attempts to cast it in a way that might be usable by physicists. This interpretation allows one to reconcile special relativity with temporal becoming as the latter is understood as 'ontologically private', which is given a mathematical definition. This allows one to define a unit of becoming, as well as the rates of becoming. This paper gives a picture of this interpretation and applies (...) a rough outline of the concepts to several test cases. (shrink)

A theory of time was proposed in "A theory of time", an early version of which is on PhilPapers. The idea was that the A-series features of a physical system are ontologically private, and this was given a mathematical definition. Also B-series features are ontologically public. This brief note is a detailed rumination on path-integrals and Schrodinger's Cat, in this theory.

Whatever its ultimate philosophical merits, it is often thought that the growing block theory presents an intuitive picture of reality that accords well with our pre-reflective or folk view of time, and of the past, present, and future. This is partly motivated by the idea that we find it intuitive that, in some sense, the future is open and the past closed, and that the growing block theory is particularly well suited to accommodate this being so. In (...) this paper, we empirically investigate three claims. First, that people's intuitive or pre-reflective sense that the future is open is at least partly captured by there being truth-gaps for future contingents: what we call alethic openness. Second, that people, perhaps tacitly, believe that the fact that the future is alethically open is a reason to endorse the growing block theory; and third, that part of what explains why people tend to naively represent our world as a growing block is that they represent the future as alethically open. We found evidence in support of the first two claims. We consider the implications of these findings for several debates in the philosophy of time. (shrink)

ABSTRACTThe ability of providing an adequate supervenience base for tensed truths may seem to be one of the main theoretical advantages of both the growing-block and the moving-spotlight theory of time over presentism. However, in this paper I will argue that some propositions appear to be as problematic for growing-block theorists as past-directed propositions are for presentists, namely propositions stating that nothing will be the case in the future. Furthermore, I will show that the moving-spotlight theory (...) can adequately address all the main supervenience challenges that can be levelled against A-theories of time. I will, thus, conclude that, at least as far as the supervenience principle is concerned, the moving-spotlight theory should be preferred over both presentism and the growing-block theory. (shrink)

A dynamic semantics for epistemically modalized sentences is an attractive alternative to the orthodox view that our best theory of meaning ascribes to such sentences truth-conditions relative to what is known. This essay demonstrates that a dynamic theory about might and must offers elegant explanations of a range of puzzling observations about epistemic modals. The first part of the story offers a unifying treatment of disputes about epistemic modality and disputes about matters of fact while at the same (...) time avoiding the complexities of alternative theories. The second part of the story extends the basic framework to cover some complicated data about retraction and the interaction between epistemic modality and tense. A comparison between the suggestion made in this essay and current versions of the orthodoxy is provided. (shrink)

I gave the name “R theory of time " to the Buddhist philosophy of time in my 2005 article in The 'Indian International Journal of Buddhist Studies because after studying the currently discussed non Buddhist philosophies of time that have been offered to us by many physicists and analytic philosophers, I found that they seemed to not agree as much as I thought theories of time should with the findings of quantum physicists. Rather, the non (...) Buddhist philosophies of time seemed to only be in agreement with relativistic physics, but not at all in agreement with quantum physics. But on the other hand, it seemed to me that the Buddhist philosophy of time agreed best with quantum theory, and thus I published an article about the Buddhist philosophy of time in order to try to show why. (shrink)

A fundamental problem in understanding the nature of time is explaining its directionality. This 1990 PhD thesis re-examines the concepts of time flow, the physical directionality of time, and the semantics of tensed language. Several novel results are argued for that contradict the orthodox anti-realist views still dominant in the subject. Specifically, the concept of "metaphysical time flow" is supported as a valid scientific concept, and argued to be intrinsic to the directionality of objective probabilities (...) in quantum mechanics; the common claims that quantum probability theory is time reversible is shown to be based on an analytic error, stemming from a false choice for the criterion for reversibility of probabilistic theories (recognized by Satosi Watanabe in the 1950s but ignored in all philosophical discussions); and a consistent semantics for tensed language (adapted from the tree model of Storrs McCall) is constructed, showing that the common rejection of "time flow" as having no meaningful semantics is false. These debates are still ongoing in almost exactly the same state they were pre-1990, and there is appears to be no visible progress in the subject. Critical points made against errors in the orthodox account (which has been sustained for 70 years by the anti-realist philosophy of time, typified by the "Pittsburg School" of Grunbaum-Earman-Norton-Roberts), are still not recognized in the philosophy of time or physics. Some key technical proofs in this thesis have been published in physics proper. See p.ii-iii for full original abstract. (This pdf is uploaded from the Massey University archive.). (shrink)

In a lot of domains in metaphysics the tacit assumption has been that whichever metaphysical principles turn out to be true, these will be necessarily true. Let us call necessitarianism about some domain the thesis that the right metaphysics of that domain is necessary. Necessitarianism has flourished. In the philosophy of maths we find it held that if mathematical objects exist, then they do of necessity. Mathematical Platonists affirm the necessary existence of mathematical objects (see for instance Hale and Wright (...) 1992 and 1994; Wright 1983 and 1988; Schiffer 1996; Resnik 1997; Shapiro 1997 and Zalta 1988) while mathematical nominalists, usually in the form of fictionalists, hold that necessarily such objects fail to exist (see for instance Balaguer 1996 and 1998; Rosen 2001 and Yablo 2005). In metaphysics more generally, until recently it was more or less assumed that whatever the right account of composition—the account of under what conditions some xs compose a y—that account will be necessarily true (for a discussion of theories of composition see Simons 1987 and van Inwagen 1987 and 1990; the modal status of the composition relation is explicitly addressed in Schaffer 2007; Parsons 2006 and Cameron 2007). Similarly, it has generally been assumed that whatever the right account is of the nature of properties, whether they be universals, tropes, or whether nominalism is true, that account will be necessarily true (though see Rosen 2006 for a recent suggestion to the contrary). In considering theories of persistence it has been widely held that whether objects endure or perdure through time is a matter of necessity (Sider 2001; though see Lewis 1999 p227 who defends contingent perdurantism). And with respect to theories of time it is frequently held that whichever of the A- or B-theory is true is necessarily true. A-theorists often argue that there is time in a world only if the A-theory is true at that world (see for instance McTaggart 1903; Markosian 2004; Bigelow 1996; Craig 2001) while B-theorists often argue that the A-theory is internally inconsistent (Smart 1987; Mellor 1998; Savitt 2000 and Le Poidevin 1991). Once again, we find a few recent contingentist dissenters. Bourne (2006) suggests that it is a contingent feature of time that it is tensed, and thus that the A-theory is contingently true. Worlds in which there exist only B-theoretic properties are worlds with time, it is just that time in those worlds time is radically different to the way it is actually. Other defenders of the B-theory, though not expressly contingentists, do offer arguments against versions of the A-theory that try to show that such A-theories theories are inconsistent with the actual laws of nature (see for instance Saunders 2002 and Callender 2000); these arguments, at least, leave room for the possibility that the A-theories in question are contingently false (at least on the assumption that the laws of nature are themselves contingent, an assumption that not everyone accepts). Despite some notable exceptions, necessitarianism has flourished in many, if not most, domains in metaphysics. One such exception is Lewis’ famous defence of Humean supervenience as a contingent claim about our world. Lewis does not argue that necessarily, the supervenience base for all matters of fact in a world is nothing but a vast mosaic of local matters of particular fact. Rather, he thinks that we have reason to think that our world is one in which Humean supervenience holds (see Lewis 1986 p9-10 and 1994). Another exception to the necessitarian orthodoxy is to be found in the lively debate about the modal status of the laws of nature. Here, if anything, contingentism has been the dominating force, with it generally being held that there are possible worlds in which different laws of nature hold (this view is defended by, among others, Lewis 1986 and 2010; Schaffer 2005 and Sidelle 2002). Necessitarian dissenters hold that the laws of nature are necessary, frequently because they think it is necessary that fundamental properties have the causal or nomic profiles they do (see for instance Shoemaker 1980 and 1988; Swoyer 1982; Bird 1995; Ellis and Lierse 1994). Nevertheless, when it comes to thinking about the nature of the laws themselves, the necessitarian presumption is back on firm footing. Though there is disagreement about whether the laws are generalisations that feature in the most virtuous true axiomatisation of all the particular matters of fact (often known as the Humean view of laws and defended by Ramsey 1978; Lewis 1986 and Beebee 2000) or whether laws are relations of necessity that hold between universals (a view defended by Armstrong 1983; Dretske 1977; Tooley 1977 and Carroll 1990) no one has seriously suggested that it might be a contingent matter which of these is the right account of laws. The necessitarian orthodoxy is not surprising since metaphysics is largely an a priori process. While a priori reasoning may be used to determine whether a proposition is necessary or contingent, it is not well placed (in the absence of a posteriori evidence) to determine whether a contingent proposition is actually true or false. Since metaphysicians aim to tell us which principles are true in which worlds, on the face of it the discovery that metaphysical principles are contingent seems to make part of the task of metaphysics epistemically intractable. In what follows I consider two reasons one might end up embracing contingentism and whether this would lead one into epistemic difficulty. The following section considers a route to contingent metaphysical truths that proceeds via a combination of conceptual necessities and empirical discoveries. Section 3 considers whether there might be synthetic contingent metaphysical truths, and the final section raises the question of whether if there were such truths we would be well placed to come to know them. (shrink)

Through the philosophies of Bergson and Deleuze, my paper explores a different theory of time. I reconstitute Deleuze’s paradoxes of the past in Difference and Repetition and Bergsonism to reveal a theory of time in which the relation between past and present is one of coexistence rather than succession. The theory of memory implied here is a non-representational one. To elaborate this theory, I ask: what is the role of the “virtual image” in Bergson’s (...) Matter and Memory? Far from representing the simple afterimage of a present perception, the “virtual image” carries multiple senses. Contracting the immediate past for the present, or expanding virtually to hold the whole of memory (and even the whole of the universe), the virtual image can form a bridge between the present and the non-representational past. This non-representational account of memory sheds light not only on the structure of time for Bergson, but also on his concepts of pure memory and virtuality. The rereading of memory also opens the way for Bergsonian intuition to play an intersubjective role; intuition becomes a means for navigating the resonances and dissonances that can be felt between different rhythms of becoming or planes of memory, which constitute different subjects. (shrink)

Within Christian philosophical and systematic theology, God is understood as possessing Omniscience, Omnipotence, and Omnipresence, among (or as an extension of) other attributes such as Immensity and Eternality. However, it is also commonplace in theology and theistic philosophy to posit God as experiencing sequential reality. That is, experiencing time with us rather than possessing Omnitemporality. Curiously, there is agreement among theists that God is outside of matter and space, yet there are objections from both determinists and indeterminists to the (...) idea that God is outside of the domain of time as we experience it. Within this paper, given the understanding of God’s Omni-attributes, I suggest that it is reasonable to doubt that something as immense as God may be subject to, or fully existent within, a temporal manifold; with that in mind, I attempt to create a rudimentary form of Eternalist Compatibilism. I hope to establish this by suggesting that from the human perspective, within time and space, there does exist a real and qualitatively different present tense (A-theory/ Endurantism) as well as libertarian free will, while from outside of the dimension of time (as we know and experience it) God considers all moments as Eternally Present (B-theory/Worm Perdurantism) exercising his Divine Providence deterministically. Therefore, within Christian philosophical theology, it is reasonable to suggest that Persons of the Trinity may experience sequential time alongside humankind (Incarnation, Pentecost, etc.) while the Father remains transcendently outside of time and space. In light of this, I contend that the friction over sovereignty and foreknowledge may be illusory and rather represents two sides of the same but complex reality; in other words, a type of Eternalist Relativity. (shrink)

This paper models God and time in the framework of modern physics. God bridges and simultaneously exists in (1) a universe with infinite tenseless time and (2) a created parallel universe with tensed time and a point origin. The primary attributes of God are inexhaustible love, inexhaustible perception, and inexhaustible force. The model also incorporates modern physics theories that include relativity, the conservation of energy, quantum mechanics, and multiverse geometry. For example, creation out of nothing and (...) divine intervention are subject to physical processes and likewise nomological possibility. I will call this model semiclassical theism. (shrink)

This article proposes an interpretation of time that incorporates both McTaggart's A-series and his B-series, and tries to cast it in a role that could be useful to physicists. This AB-series allows one, to reconcile special relativity with temporal becoming if the latter is understood as 'ontologically private', which is given a mathematical definition. This allows one to define a unit of becoming, as well as the rates of becoming. This article gives a picture of this interpretation.