Some emendations to Leftow's arguments about time and eternity (1998)
| Abstract | At p.23, Leftow argues that, as a matter of physical necessity, no parcel of matter follows a discontinuous spatial path. He then uses this conclusion as a premise in a further argument to the conclusion that no non-theistic scenarios involving contingently existing entities could yield a sure way to gain evidence that a second time series exists. I think that there may be non-theistic scenarios involving contingently existing entities which yield ways of gaining evidence of other time series -- it could be for example that our best theories about the very early universe entail that there are many disconnected regions of spacetime, each with its own time series -- so I think that the further argument cannot be any good. However, the point I want to insist on here is that his argument for the conclusion that, as a matter of physical necessity no parcel of matter follows a discontinuous spatial path, is seriously flawed. | |||||||||
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Paul Needham (2010). Transient Things and Permanent Stuff. Australasian Journal of Philosophy 88 (1):147 – 166.
Helen Lang (2005). Perpetuity, Eternity, and Time in Proclus' Cosmos. Phronesis 50 (2):150-169.
Helen S. Lang (2005). Perpetuity, Eternity, and Time in Proclus' Cosmos. Phronesis 50 (2):150-169.
David H. Sanford (1968). McTaggart on Time. Philosophy 43 (166):371-.
Mark T. Nelson (1996). Who Are the Best Judges of Theistic Arguments? Sophia 35 (2):1-12.
William Lane Craig (2000). Omniscience, Tensed Facts and Divine Eternity. Faith and Philosophy 17 (2):227--228.
Gordon Belot (2005). Dust, Time and Symmetry. British Journal for the Philosophy of Science 56 (2):255 - 291.
Brian Leftow (1990). Aquinas on Time and Eternity. American Catholic Philosophical Quarterly 64 (3):387-399.
Bruce Baugh (2011). Time, Duration and Eternity in Spinoza. Comparative and Continental Philosophy 2 (2):211-233.
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