Temporal Experience Edited by Ian B. Phillips (University College London, All Souls College, Oxford University)

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  1. James Aho (2011). Michael G. Flaherty: The Textures of Time: Agency and Temporal Experience. Human Studies 34 (1):111-113.
    Michael G. Flaherty: The Textures of Time: Agency and Temporal Experience Content Type Journal Article Pages 111-113 DOI 10.1007/s10746-011-9177-x Authors James Aho, Idaho State University, Pocatello, ID, USA Journal Human Studies Online ISSN 1572-851X Print ISSN 0163-8548 Journal Volume Volume 34 Journal Issue Volume 34, Number 1.
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  2. Jan Almäng (forthcoming). Time, Mode and Perceptual Content. Acta Analytica:-.
    Abstract Francois Recanati has recently argued that each perceptual state has two distinct kinds of content, complete and explicit content. According to Recanati, the former is a function of the latter and the psychological mode of perception. Furthermore, he has argued that explicit content is temporally neutral and that time-consciousness is a feature of psychological mode. In this paper it is argued, pace Recanati, that explicit content is not temporally neutral. Recanati’s position is initially presented. Three desiderata for a theory (...)
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  3. Pedro M. S. Alves (2008). Objective Time and the Experience of Time: Husserl's Theory of Time in Light of Some Theses of A. Einstein's Special Theory of Relativity. Husserl Studies 24 (3):205-229.
    In this paper, I start with the opposition between the Husserlian project of a phenomenology of the experience of time, started in 1905, and the mathematical and physical theory of time as it comes out of Einstein’s special theory of relativity in the same year. Although the contrast between the two approaches is apparent, my aim is to show that the original program of Husserl’s time theory is the constitution of an objective time and a time of the world, starting (...)
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  4. Christopher Belshaw (2000). Death, Pain and Time. Philosophical Studies 97 (3):317-341.
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  5. Henri Bergson (1913/2001). Time and Free Will: An Essay on the Immediate Data of Consciousness. Dover Publications.
    Bergson argues for free will by showing that the arguments against it come from a confusion of different conceptions of time. As opposed to physicists' idea of measurable time, in human experience life is perceived as a continuous and unmeasurable flow rather than as a succession of marked-off states of consciousness--something that can be measured not quantitatively, but only qualitatively. His conclusion is that free will is an observable fact.
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  6. Andrew Brook & Kathleen Akins (2005). Cognition and the Brain: The Philosophy and Neuroscience Movement. Cambridge University Press.
    This volume provides an up to date and comprehensive overview of the philosophy and neuroscience movement, which applies the methods of neuroscience to traditional philosophical problems and uses philosophical methods to illuminate issues in neuroscience. At the heart of the movement is the conviction that basic questions about human cognition, many of which have been studied for millennia, can be answered only by a philosophically sophisticated grasp of neuroscience's insights into the processing of information by the human brain. Essays in (...)
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  7. John B. Brough (2000). The Many Faces of Time. Dordrecht: Kluwer Academic Pub.
    The authors of the essays collected in this volume continue that tradition, challenging, expanding, and deepening it.
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  8. Robert G. Burton (1976). The Human Awareness of Time: An Analysis. Philosophy and Phenomenological Research 36 (March):303-318.
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  9. J. Butterfield (1984). Seeing the Present. Mind 93 (370):161-176.
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  10. Jeremy Butterfield (1998). Seeing the Present. In Questions of Time and Tense. Oxford: Clarendon Press.
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  11. Krister Bykvist (1999). All Time Preferences? Theoria 65 (1):36-54.
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  12. Roderick M. Chisholm (1981). Brentano's Analysis of the Consciousness of Time. Midwest Studies in Philosophy 6 (1):3-16.
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  13. David Cockburn (1997). Other Times: Philosophical Perspectives on Past, Present, and Future. Cambridge University Press.
    We view things from a certain position in time: in our language, thought, feelings and actions, we draw distinctions between what has happened, is happening, and will happen. Current approaches to this feature of our lives - those seen in disputes between tensed and tenseless theories, between realist and anti-realist treatments of past and future, and in accounts of historical knowledge - embody serious misunderstandings of the character of the issues; they misconstrue the relation between metaphysics and ethics, and the (...)
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  14. Barry F. Dainton (2003). Time in Experience: Reply to Gallagher. Psyche 9 (12).
    Consciousness exists in time, but time is also to be found within consciousness: we are directly aware of both persistence and change, at least over short intervals. On reflection this can seem baffling. How is it possible for us to be immediately aware of phenomena which are not (strictly speaking) present? What must consciousness be like for this to be possible? In _Stream of Consciousness_ I argued that influential accounts of phenomenal temporality along the lines developed by Broad and Husserl (...)
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  15. Rickard Donovan (1977). The Human Experience of Time. International Philosophical Quarterly 17 (3):350-352.
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  16. Elizabeth R. Eames (1986). Russell and the Experience of Time. Philosophy and Phenomenological Research 46 (June):681-682.
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  17. Bernard C. Ewer (1909). The Time Paradox in Perception. Journal of Philosophy, Psychology and Scientific Methods 6 (6):145-149.
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  18. B. A. Farrell (1973). Temporal Precedence. Proceedings of the Aristotelian Society 73:193-216.
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  19. Georg Franck (2004). Mental Presence and the Temporal Present. In Gordon G. Globus, Karl H. Pribram & Giuseppe Vitiello (eds.), Brain and Being: At the Boundary Between Science, Philosophy, Language and Arts. Amsterdam: John Benjamins.
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  20. J. T. Fraser (1987). Time, the Familiar Stranger. University of Massachusetts Press.
    Looks at the history of the idea of time, the origins of the universe, relativity, life, the brain's perception of time, aging, death, memory, and time keeping ...
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  21. Shaun Gallagher (1998). The Inordinance of Time. Northwestern University Press.
    Shaun Gallagher's The Inordinance of Time develops an account of the experience of time at the intersection of three approaches: phenomenology, cognitive ...
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  22. Shaun Gallagher (1979). Suggestions Towards a Revision of Husserl's Phenomenology of Time-Consciousness. Man and World 12:445-464.
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  23. André Gallois (1994). Asymmetry in Attitudes and the Nature of Time. Philosophical Studies 76 (1):51 - 69.
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  24. Gordon G. Globus, Karl H. Pribram & Giuseppe Vitiello (2004). Brain and Being. John Benjamins.
  25. Rick Grush (2006). How to, and How Not to, Bridge Computational Cognitive Neuroscience and Husserlian Phenomenology of Time Consciousness. Synthese 153 (3):417-450.
    A number of recent attempts to bridge Husserlian phenomenology of time consciousness and contemporary tools and results from cognitive science or computational neuroscience are described and critiqued. An alternate proposal is outlined that lacks the weaknesses of existing accounts.
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  26. Rick Grush (2005). Brain Time and Phenomenological Time. In A. Brooks & Kathleen Akins (eds.), Philosophy and the Neurosciences. Cambridge.
    ... there are cases in which on the basis of a temporally extended content of consciousness a unitary apprehension takes place which is spread out over a temporal interval (the so-called specious present). ... That several successive tones yield a melody is possible only in this way, that the succession of psychical processes are united "forthwith" in a common structure.
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  27. P. Haggard & J. Cole (2007). Intention, Attention and the Temporal Experience of Action. Consciousness and Cognition 16 (2):211-220.
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  28. Stuart R. Hameroff, Time, Consciousness, and Quantum Events in Fundamental Space-Time Geometry.
    1. Introduction: The problems of time and consciousness What is time? St. Augustine remarked that when no one asked him, he knew what time was; however when someone asked him, he did not. Is time a process which flows? Is time a dimension in which processes occur? Does time actually exist? The notion that time is a process which "flows" directionally may be illusory (the "myth of passage") for if time did flow it would do so in some medium or (...)
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  29. C. L. Hardin (1984). Thank Goodness It's Over There! Philosophy 59 (227):121 - 125.
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  30. Shadworth H. Hodson (1900). Perception of Change and Duration-a Reply. Mind 9 (34):240-243.
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  31. Christoph Hoerl (2009). Review: The Images of Time: An Essay on Temporal Representation, by Robin Le Poidevin. Mind 118 (470):485-489.
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  32. Christoph Hoerl (2009). Time and Tense in Perceptual Experience. Philosophers' Imprint 9 (12):1-18.
    We can not just see, hear or feel how things are at a time, but we also have perceptual experiences as of things moving or changing. I argue that such temporal experiences have a content that is tenseless, i.e. best characterized in terms of notions such as 'before' and 'after' (rather than, say, 'past', 'present' and 'future'), and that such experiences are essentially of the nature of a process that takes up time, viz., the same time as the process that (...)
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  33. Christoph Hoerl & Teresa McCormack (2001). Perspectives on Time and Memory: An Introduction. In Christoph Hoerl & Teresa McCormack (eds.), Time and memory: Issues in Philosophy and Psychology. Oxford University Press.
    What is the connection between the way we represent time and things in time, on the one hand, and our capacity to remember particular past events, on the other? This is the substantive question that has stood behind the project of putting together this volume. The methodological assumption that has informed this project is that any progress with the difficult and fascinating set of issues that are raised by this question must draw on the resources of various areas both in (...)
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  34. Ronald C. Hoy (1976). A Note on Gustav Bergmann's Treatment of Temporal Consciousness. Philosophy of Science 43 (4):610-617.
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  35. Vijay Iyer (2004). Improvisation, Temporality and Embodied Experience. Journal of Consciousness Studies 11 (3-4):159-173.
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  36. David Martel Johnson (1974). The Temporal Dimension of Perceptual Experience: A Non-Traditional Empiricism. American Philosophical Quarterly 11 (January):71-76.
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  37. Uriah Kriegel (2009). Temporally Token-Reflexive Experiences. Canadian Journal of Philosophy 39 (4):585-617.
    John Searle has argued that all perceptual experiences are token-reflexive, in the sense that they are constituents of their own veridicality conditions. Many philosophers have found the kind of token-reflexivity he attributes to experiences, which I will call _causal_ token-reflexivity, unfaithful to perceptual phenomenology. In this paper, I develop an argument for a different sort of token-reflexivity in perceptual (as well as some non- perceptual) experiences, which I will call _temporal_ token-reflexivity, and which ought to be phenomenologically unobjectionable.
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  38. M. J. Larrabee (1993). Inside Time-Consciousness: Diagramming the Flux. Husserl Studies 10 (3).
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  39. Mary J. Larrabee (1989). Time and Spatial Models: Temporality in Husserl. Philosophy and Phenomenological Research 49 (March):373-392.
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  40. Robin Le Poidevin, The Experience and Perception of Time. Stanford Encyclopedia of Philosophy.
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  41. Robin le Poidevin (2007/2009). The Images of Time: An Essay on Temporal Representation. Oxford University Press.
    Printbegrænsninger: Der kan printes 1 kapitel eller op til 5% af teksten.
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  42. Robin le Poidevin (2004). A Puzzle Concerning Time Perception. Synthese 142 (1):109-142.
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  43. Robin Le Poidevin (1998). Questions of Time and Tense. Oxford University Press.
    This book brings together new essays on a major focus of debate in contemporary metaphysics: does time really pass, or is our ordinary experience of time as consisting of past, present, and future an illusion? The international contributors broaden this debate by demonstrating the importance of questions about the nature of time for philosophical issues in ethics, aesthetics, psychology, science, religion, and language.
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  44. Genevieve Lloyd (1993). Being in Time: Selves and Narrators in Philosophy and Literature. Routledge.
    Being in Time is a provocative and accessible essay on the fragmentation of the self as explored in philosophy and literature. This original study is unique in its focus on the literary aspects of philosophical writing and their interactions with philosophical content. It explores the emotional aspects of the human experience of time commonly neglected in philosophical investigation by looking at how narrative creates and treats the experience of the self as fragmented and the past as "lost." Genevieve Lloyd demonstrates (...)
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  45. T. Loveday (1900). Perception of Change and Duration-Some Additional Notes. Mind 9 (35):384-388.
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  46. J. L. Martin (1973). The Duality of the Present. Man and World 6 (September):293-301.
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  47. Franklin C. Mason (1997). The Presence of Experience and Two Theses About Time. Southern Journal of Philosophy 35 (1):75-89.
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  48. Glen Mazis (1992). Merleau-Ponty and the Backward Flow of Time: The Reversibility of Temporality and the Temporality of Reversibility. In Shaun Gallagher Thomas Busch (ed.), Merleau-Ponty, Hermeneutics and Postmodernism.
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  49. Peter K. McInerney (1991). Time and Experience. Philadelphia: Temple University Press.
    Introduction Ordinary experience seems both to take place in time and to concern things that happen in time. This seemingly simple fact is the starting ...
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  50. Peter K. Mcinerney (1988). What is Still Valuable in Husserl's Analyses of Inner Time-Consciousness. Journal of Philosophy 85 (November):605-616.
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  51. James Mensch, Husserl's Account of Our Consciousness of Time.
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  52. Philip Merlan (1947). Time Consciousness in Husserl and Heidegger. Philosophy and Phenomenological Research 8 (1):23-54.
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  53. David Morris (2008). Diabetes, Chronic Illness and the Bodily Roots of Ecstatic Temporality. Human Studies 31 (4):399 - 421.
    This article studies the phenomenology of chronic illness in light of phenomenology’s insights into ecstatic temporality and freedom. It shows how a chronic illness can, in lived experience, manifest itself as a disturbance of our usual relation to ecstatic temporality and thence as a disturbance of freedom. This suggests that ecstatic temporality is related to another sort of time—“provisional time”—that is in turn rooted in the body. The article draws on Merleau-Ponty’s Phenomenology of Perception and Heidegger’s Being and Time , (...)
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  54. Gerald E. Myers (1971). William James on Time Perception. Philosophy of Science 38 (September):353-360.
    James argued that time is a sensation, and the main point of this paper is to deny that claim. The concept of the specious present is explained, indicating how it clarifies the concept of "the present moment." But neither it nor an argument used by Mach and James show time to be a sensation. The analysis presented here requires distinguishing concepts of sensation from concepts of temporal relations. James' view is really a theory that time-as-duration is sensed. But this assumes (...)
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  55. Gregory M. Nixon (2010). Editorial: Time & Experience: Twins of the Eternal Now? Journal of Consciousness Exploration and Research 1 (5):482-489.
    In what follows, I suggest that, against most theories of time, there really is an actual present, a now, but that such an eternal moment cannot be found before or after time. It may even be semantically incoherent to say that such an eternal present exists since “it” is changeless and formless (presumably a dynamic chaos without location or duration) yet with creative potential. Such a field of near-infinite potential energy could have had no beginning and will have no end, (...)
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  56. P. Novak (1996). Buddhist Meditation and Consciousness of Time. Journal of Consciousness Studies 3 (3):267-77.
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  57. L. Nathan Oaklander (2002). Presentism, Ontology and Temporal Experience. Royal Institute of Philosophy Supplement 50:73-.
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  58. Michael Pelczar (2010). Must an Appearance of Succession Involve a Succession of Appearances? Philosophy and Phenomenological Research 81 (1):49-63.
    It is argued that a subject who has an experience as of succession can have this experience at a time, or over a period of time, during which there occurs in him no succession of conscious mental states at all. Various metaphysical implications of this conclusion are explored. One premise of the main argument is that every experience is an experience as of succession. This implies that we cannot understand phenomenal temporality as a relation among experiences, but only as a (...)
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  59. John Perry (2001). Time, Consciousness and the Knowledge Argument. In The Importance of Time: Proceedings of the Philosophy of Time Society, 1995-2000. Dordrecht: Kluwer Academic Pub.
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  60. Jean Petitot, Franscisco J. Varela, Barnard Pacoud & Jean-Michel Roy (1999). Naturalizing Phenomenology. Stanford University Press.
    This ambitious work aims to shed new light on the relations between Husserlian phenomenology and the present-day efforts toward a scientific theory of ...
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  61. Ian B. Phillips (2009). Robin le Poidevin the Images of Time: An Essay on Temporal Representation. British Journal for the Philosophy of Science 60 (2):439-446.
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  62. Walter B. Pitkin (1913). Time and the Percept. Journal of Philosophy, Psychology and Scientific Methods 10 (12):309-319.
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  63. Rebecca Roache (1999). Mellor and Dennett on the Perception of Temporal Order. Philosophical Quarterly 50 (195):231-238.
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  64. Joy H. Roberts (1985). On Russell's Rejection of Akoluthic Sensations. Philosophy and Phenomenological Research 45 (June):595-600.
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  65. George J. Romanes (1878). Consciousness of Time. Mind 3 (11):297-303.
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  66. Henry Rutgers Marshall (1904). Of 'Time Perception'. Journal of Philosophy, Psychology and Scientific Methods 1 (23):629-636.
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  67. Louis N. Sandowsky (2006). Hume and Husserl: The Problem of the Continuity or Temporalization of Consciousness. International Philosophical Quarterly. Vol. 46, No. 1, Issue 181 (March 2006). 46 (181):59-74.
    This paper examines Husserl’s fascination with the issues raised by Hume’s critique of the philosophy of the ego and the continuity of consciousness. The path taken here follows a continental and phenomenological approach. Husserl’s 1905 lecture course on the temporalization of immanent time-consciousness is a phenomenological-eidetic examination of how the continuity of consciousness and the consciousness of continuity are possible. It was by way of Husserl’s reading of Hume’s discussion of “flux” or “flow” that his discourse on temporal phenomena led (...)
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  68. Charles M. Sherover (1975/2001). The Human Experience of Time: The Development of its Philosophic Meaning. Northwestern University Press.
    Updated, expanded, and with a new introduction by the editor, this volume is not only a historical overview but also a dialectical analysis displaying the ...
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  69. Ernest Sosa (1983). Consciousness of Self and of the Present. In James E. Tomberlin (ed.), Agent, Language, and the Structure of the World. Hackett.
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  70. Robert C. Stalnaker (1981). Indexical Belief. Synthese 49 (1):129-151.
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  71. Jun Tani (2004). The Dynamical Systems Accounts for Phenomenology of Immanent Time: An Interpretation by Revisiting a Robotics Synthetic Study. Journal of Consciousness Studies 11 (9):5-24.
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  72. David L. Thompson, The Phenomenology of Internal Time-Consciousness.
    Outline by Section: I. INTRODUCTION: METHOD OF PHENOMENOLOGY II. REDUCTION FROM DOGMAS III. EXAMPLES OF PHENOMENOLOGICAL DESCRIPTION OF A. SENTENCE B. MELODY C. DIAGRAM OF TIME IV. MODIFICATIONS AS MODES OF TEMPORAL STRUCTURE V. RETENTION VI. CONSTITUTION OF EXTERNAL TIME Time present and time past.
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  73. Louis L. Thurstone (1919). The Anticipatory Aspect of Consciousness. Journal of Philosophy, Psychology and Scientific Methods 16 (21):561-568.
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  74. Markos Valaris (2008). Inner Sense, Self-Affection, and Temporal Consciousness in Kant's Critique of Pure Reason. Philosophers' Imprint 8 (4):1-18.
    In §24 of the Transcendental Deduction, Kant remarks that his account of the capacity of the understanding to spontaneously determine sensibility explains how empirical self-knowledge is possible through inner-sense. Although most commentators consider Kant's conception of empirical self-knowledge through inner sense to be either a failure or at least drastically under-developed, I argue that (just as Kant claims) his account of the capacity of the understanding to determine sensibility - the "productive imagination" - can ground an attractive account of self-knowledge. (...)
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  75. Francisco J. Varela (1999). Present-Time Consciousness. Journal of Consciousness Studies 6 (2-3):111-140.
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  76. Kai Vogeley & Christian Kupke (2007). Disturbances of Time Consciousness From a Phenomenological and Neuroscientific Perspective. Schizophrenia Bulletin 33 (1):157-165.
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  77. Mark Vorobej (1999). Promoting the Past. Philosophia 27 (3-4):523-534.
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  78. Mark Vorobej (1998). Past Desires. Philosophical Studies 90 (3):305-318.
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  79. Bernhard Waldenfels (2000). Time Lag: Motifs for a Phenomenology of the Experience of Time. Research in Phenomenology 30 (1):107-119.
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  80. Mary Ward (1926). Discussions: James Ward on Sense and Thought. Mind 35 (140):452-461.
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  81. Donn Welton (2003). The New Husserl: A Critical Reader. Bloomington: Indiana University Press.
    Informed by a deep reading of not just the works published during Husserl's lifetime but also the countless lectures and manuscripts he wrote in his later years ...
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  82. Clifford E. Williams (1992). The Phenomenology of B-Time. Southern Journal of Philosophy 30 (2):123-137.
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  83. Dan Zahavi, Inner (Time-)Consciousness.
    In the introduction to Zur Phänomenologie des inneren Zeitbewusstseins, Husserl remarks that “we get entangled in the most peculiar difficulties, contradictions, and confusions” (Hua X, 4) the moment we seek to account for time-consciousness. I think most scholars of Husserl’s writings on these issues would agree. Attempting to unravel the inner workings of time-consciousness can indeed easily induce a kind of intellectual vertigo. Let us consequently start with some of the basic questions that motivated Husserl’s inquiry.
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  84. Dan Zahavi (2007). Perception of Duration Presupposes Duration of Perception - or Does It? Husserl and Dainton on Time. International Journal of Philosophical Studies 15 (3):453 – 471.
    In his recent book The Stream of Consciousness, Dainton provides what must surely count as one of the most comprehensive discussions of time-consciousness in analytical philosophy. In the course of doing so, he also challenges Husserl's classical account in a number of ways. In the following contribution, I will compare Dainton's and Husserl's respective accounts. Such a comparison will not only make it evident why an analysis of time-consciousness is so important, but will also provide a neat opportunity to appraise (...)
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  85. Dan Zahavi (2004). Time and Consciousness in the Bernau Manuscripts. Husserl Studies 20 (2):99-118.
    Even a cursory glance in Die Bernauer Manuskripte über das Zeitbewusstsein makes it evident that one of Husserl’s major concerns in his 1917-18 reflections on time-consciousness was how to account for the constitution of time without giving rise to an infinite regress. Not only does Husserl constantly refer to this problem in Husserliana XXXIII – as he characteristically writes at one point “Überall drohen, scheint es, unendliche Regresse”(Hua 33/81) but he also (...)
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  86. Dan Zahavi (2003). Inner Time-Consciousness and Pre-Reflective Self-Awareness. In Donn Welton (ed.), The New Husserl: A Critical Reader. Bloomington: Indiana University Press.
    If one looks at the current discussion of self-awareness there seems to be a general agreement that whatever valuable philosophical contributions Husserl might have made, his account of self-awareness is not among them. This prevalent appraisal is often based on the claim that Husserl was too occupied with the problem of intentionality to ever really pay attention to the issue of self-awareness. Due to his interest in intentionality Husserl took object-consciousness as the paradigm of every kind of awareness and therefore (...)
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Experience of Temporal Passage
  1. Lynne Rudder Baker (1974). Temporal Becoming: The Argument From Physics. Philosophical Forum 6:218-236.
    Arguments about temporal becoming often get nowhere. One reason for the impasse lies in the fact that the issue has been formulated as a choice between science on the one hand and common sense (or ordinary language) on the other as the primary source of ontological commitment.' Often' proponents of attributing temporal becoming to the physical universe look to everyday temporal concepts, find them infested with notions involving temporal becoming and conclude that becoming is a basic feature of the physical (...)
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  2. Adrian Bardon (2010). Time-Awareness and Projection in Mellor and Kant. Kant-Studien 101 (1).
    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 (...)
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  3. Adrian Bardon (2002). Temporal Passage and Kant's Second Analogy. Ratio 15 (2):134–153.
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  4. John C. Begg (1952). Time Order for Minds. Mind 61 (241):75-77.
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  5. E. J. Bond (2005). Does the Subject of Experience Exist in the World? Philosophy and Phenomenological Research 71 (1):124-133.
    In this paper I attempt to show, by considering a number of sources, including Wittgenstein, Sartre, Thomas Nagel and Spinoza, but also adding something crucial of my own, that it is impossible to construe the subject of experience as an object among other objects in the world. My own added argument is the following. The subject of experience cannot move in time along with material events and processes or it could not be aware of the passage of time, hence neither (...)
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  6. Paul Fitzgerald (1980). Is Temporality Mind-Dependent? PSA: Proceedings of the Biennial Meeting of the Philosophy of Science Association 1980:283 - 291.
    A distinction is made between the indexicality theme and the elapsive theme. The first theme is concerned with the question of whether nowness and other irreducibly indexical A-determinations are mind-dependent or not. It is argued that there are no such A-determinations, within or outside of mind. The second, elapsive theme, which is often not distinguished from the first, deals with whether or not non-indexical felt transiency or elapsiveness is mind-dependent. Four arguments for the mind-dependence of "temporal becoming" are assessed as (...)
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  7. Walter Glannon (1994). Temporal Asymmetry, Life, and Death. American Philosophical Quarterly 31 (3):235 - 244.
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  8. H. Scott Hestevold (1990). Passage and the Presence of Experience. Philosophy and Phenomenological Research 50 (3):537-552.
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  9. R. E. Hicks, George W. Miller, G. Gaes & K. Bierman (1977). Concurrent Processing Demands and the Experience of Time-in-Passing. American Journal of Psychology 90:431-46.
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  10. Dennis C. Holt (1981). Timelessness and the Metaphysics of Temporal Existence. American Philosophical Quarterly 18 (2):149 - 156.
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  11. Jenann Ismael, Memory and Temporal Phenomenology.
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  12. Pete Mandik, Slow Earth and the Slow-Switching Slowdown Showdown.
    The present paper has three aims. The first and foremost aim is to introduce into philosophy of mind and related areas (philosophy of language, etc) a discussion of Slow Earth, an analogue to the classic Twin Earth scenario that features a difference from aboriginal Earth that hinges on time instead of the distribution of natural kinds. The second aim is to use Slow Earth to call into question the central lessons often alleged to flow from consideration of Twin Earth, lessons (...)
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  13. J. M. Mozersky (2006). A Tenseless Account of the Presence of Experience. Philosophical Studies 129 (3):441 - 476.
    Tenseless theories of time entail that the only temporal properties exemplified by events are earlier than, simultaneous with, and later than. Such an account seems to conflict with our common experience of time, which suggests that the present moment is ontologically unique and that time flows. Some have argued that only a tensed account of time, one in which past, present and future are objective properties, can do justice to our experience. Any theory that claims that the world is different (...)
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  14. Robert E. Ornstein (1969). On the Experience of Time. Harmondsworth.
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