Online research in philosophy

This book contains selected papers from the First International Conference on the Ontology of Spacetime. Its fourteen chapters address two main questions: first, what is the current status of the substantivalism/relationalism debate, and second, what about the prospects of presentism and becoming within present-day physics and its philosophy? The overall tenor of the four chapters of the book’s first part is that the prospects of spacetime substantivalism are bleak, although different possible positions remain with respect to the ontological status of spacetime. Part II and Part III of the book are devoted to presentism, eternalism, and becoming, from two different perspectives. In the six chapters of Part II it is argued, in different ways, that relativity theory does not have essential consequences for these issues. It certainly is true that the structure of time is different, according to relativity theory, from the one in classical theory. But that does not mean that a decision is forced between presentism and eternalism, or that becoming has proved to be an impossible concept. It may even be asked whether presentism and eternalism really offer different ontological perspectives at all. The writers of the last four chapters, in Part III, disagree. They argue that relativity theory is incompatible with becoming and presentism. Several of them come up with proposals to go beyond relativity, in order to restore the prospects of presentism. · Space and time in present-day physics and philosophy · Relatively low level of technicality, easily accessible · Introduction from scratch of the debates surrounding time · Top authors explaining their positions · Broad spectrum of approaches, coherently represented.

Presentism is the view, roughly speaking, that only presently existing things exist. Though presentism offers many attractive solutions to problems in metaphysics, philosophy of language, and philosophy of mind, it faces threats from two main sources: McTaggart and the special theory of relativity. This paper explores the prospects for fitting presentism together with the special theory. Two models are proposed, one which fits presentism into a relativistic setting (the cone model) and one which fits the special theory into a presentistic setting (the surface model). It is concluded that there is no good reason arising from the special theory of relativity for rejecting presentism. Presentism is tenable here and preferable elsewhere.

There is a debate in the philosophy of time over the status of non-present entities. Do these things exist, and if so, what sorts of things are they? Recently, the debate has split into two groups, presentists and eternalists. Presentists hold that no past or future things exist now. Socrates does not now exist, though he did in the past; my future daughter does not now exist, though she may in the future. Ontologically, the present is distinct, serving to demarcate all that currently has existence. As far as the eternalist is concerned, all entities - whether past, present, or future - are equally real. If it was, is, or will be, it can be found in the eternalist picture of time. As such, there is no distinct present at which some entities exist while others do not; rather, everything enjoys the same ontological status. I will be concerned to offer an assessment of the presentist view. Common objections against presentism will be examined, amplified, and answered where appropriate. I will not examine the arguments in favor of the presentist view. Rather, I wish to describe why it is that the eternalist feels compelled to deny presentism. Ultimately, my goal will be to show that although presentism survives some of the current objections raised against it, it does not survive them all. Presentism is an interesting, but ultimately unsatisfactory view. There is a modified form of presentism (call it presentism*) that can meet the objections raised against the original position, and after noting some of the objections raised against presentism, I will sketch the outlines of presentism* in some detail. I intend to show that presentism* is able to retain what is most valuable about presentism, while also withstanding certain objections that the latter view could not.

How can we talk meaningfully about the past if it does not exist to be talked about? What gives time its direction? Is time travel possible? This defence of presentism - the view that only the present exists - makes an original contribution to a fast growing and exciting debate.

The presentist view of time is psychologically appealing. I argue that, ironically, contingent facts about the temporal properties of consciousness are very difficult to square with presentism unless some form of mind/body dualism is embraced.

If reality is temporary, then reality changes, and if reality changes, the past has explanatory work to do, and it cannot do that work unless it is no longer real. This tells against the Moving Now Theory, the Growing Block Theory, and any form of Presentism that attempts to understand the past in terms of the present, including Tensed Properties Presentism and Tensed Facts Presentism. It tells in favor of a form Presentism that allows us to appeal to unreal past facts. I suggest that Priorian Presentism, conjoined with a certain way of understanding the role played by tense operators, is one such view.

I set out and evaluate several solutions to the grounding problem for presentism.

In the present paper, I offer a new argument to show that presentism about time is incompatible with time travel. Time travel requires leaving the present, which, under presentism, contains all of reality. Therefore to leave the present moment is to leave reality entirely; i.e. to go out of existence. Presentist “time travel” is therefore best seen as a form of suicide, not as a mode of transportation. Eternalists about time do not face the same difficulty, and time travel is compossible with eternalism.

Presentism is the view that only present entities exist. Recently, several authors have asked the question whether presentism is able to account for cross-time relations, i.e., roughly, relations between entities existing at different times. In this paper I claim that this question is to be answered in the affirmative. To make this claim plausible, I consider four types of cross-time relation and show how each can be accommodated without difficulty within the metaphysical framework of presentism.

In his review of The Ontology of Time, Thomas Crisp (Notre Dame Philosophical Reviews, 2005a ) argues that Oaklander's version of McTaggart's paradox does not make any trouble for his version of presentism. The aim of this paper is to refute that claim by demonstrating that Crisp's version of presentism does indeed succumb to a version of McTaggart's argument. I shall proceed as follows. In Part I I shall explain Crisp's view and then argue in Part II that his analysis of temporal becoming, temporal properties and temporal relations is inadequate. Finally, in Part III, I shall demonstrate that his presentist ontology of time is susceptible to the paradox he so assiduously sought to avoid.