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Heather Dyke [39]Heather Morland Dyke [1]
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Profile: Heather Dyke (University of Otago)
  1. Adrian Bardon & Heather Dyke (eds.) (forthcoming). Blackwell Companion to Philosophy of Time. Wiley-Blackwell.
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  2. Adrian Bardon & Heather Dyke (eds.) (forthcoming). The Blackwell Companion to the Philosophy of Time. Wiley-Blackwell.
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  3. Adrian Bardon & Heather Dyke (eds.) (2013). A Companion to the Philosophy of Time. Wiley-Blackwell.
     
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  4. Heather Dyke & Adrian Bardon (eds.) (2013). A Companion to the Philosophy of Time. J. Wiley.
  5. Heather Dyke & James Maclaurin (2013). What Shall We Do with Analytic Metaphysics? A Response to McLeod and Parsons. Australasian Journal of Philosophy 91 (1):179 - 182.
    (2013). What Shall We Do with Analytic Metaphysics? A Response to McLeod and Parsons. Australasian Journal of Philosophy: Vol. 91, No. 1, pp. 179-182. doi: 10.1080/00048402.2012.762029.
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  6. Heather Dyke (2012). Propositions: Truth Vs. Existence. In James Maclaurin (ed.), Ratiois Defensor.
    I argue that there is an inherent tension in the notion of a proposition that gives us reason to doubt that there can be any single entity that plays all the roles and possesses all the features normally attributed to propositions. The tension is that some of the roles and features of propositions require them to be essentially representational, while others require them to be non-representational. I first present what I call the standard view of propositions: a series of theses (...)
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  7. James Maclaurin & Heather Dyke (2012). What is Analytic Metaphysics For? Australasian Journal of Philosophy 90 (2):291-306.
    We divide analytic metaphysics into naturalistic and non-naturalistic metaphysics. The latter we define as any philosophical theory that makes some ontological (as opposed to conceptual) claim, where that ontological claim has no observable consequences. We discuss further features of non-naturalistic metaphysics, including its methodology of appealing to intuition, and we explain the way in which we take it to be discontinuous with science. We outline and criticize Ladyman and Ross's 2007 epistemic argument against non-naturalistic metaphysics. We then present our own (...)
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  8. Heather Dyke (2011). The Evolutionary Origins of Tensed Language and Belief. Biology and Philosophy 26 (3):401-418.
    I outline the debate in metaphysics between those who believe time is tensed and those who believe it is tenseless. I describe the terms in which this debate has been carried out, and the significance to it of ordinary tensed language and widespread common sense beliefs that time is tensed. I then outline a case for thinking that our intuitive beliefs about tense constitute an Adaptive Imaginary Representation (Wilson, in Biol Philos 5:37–62, 1990; Wilson, in Biol Philos 10:77–97, 1995). I (...)
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  9. Heather Dyke (2010). Tensed Meaning. Journal of Philosophical Research 28:65-81.
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  10. Heather Dyke (ed.) (2009). From Truth to Reality: New Essays in Logic and Metaphysics. Routledge.
    Questions about truth and questions about reality are intimately connected. One can ask whether reality includes numbers by asking ‘Are there numbers?’ But one can also ask what (arguably) amounts to the very same question by asking ‘Is the sentence “There are numbers” true?’ Such ‘semantic ascent’ makes it seem that the nature of reality can be investigated by investigating our true sentences. This line of thought was very much taken for granted in twentieth century philosophy, but it is now (...)
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  11. Heather Dyke (2009). Introduction. In , From Truth to Reality: New Essays in Logic and Metaphysics. Routledge.
    Questions about the nature of truth are as old as philosophy itself. What is truth? On the one hand, it seems obvious that it is something that applies to the things we think and say. Many of our beliefs about the world, and sentences describing it are true. On the other hand, it seems intimately connected with the world we think and speak about, for it is in virtue of the way the world is that our sentences and beliefs about (...)
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  12. Heather Dyke (2008). A Future for Presentism – Craig Bourne. [REVIEW] Philosophical Quarterly 58 (233):747-751.
  13. Heather Dyke (2008). A New Metaphysical Strategy. In L. Nathan Oaklander (ed.), The Philosophy of Time. Routledge. 1--426.
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  14. Heather Dyke (ed.) (2008). Metaphysics and the Representational Fallacy. Routledge.
    In this refreshingly original and accessible investigation into the nature of metaphysics, Heather Dyke argues that for too long philosophy has suffered from a language fixation. Where this language fixation leads philosophers to reason badly, she calls it the ‘‘representational fallacy’’. She illustrates the various ways it can lead philosophers astray and argues that metaphysics can be better done without it. She discusses the philosophy of time as an illustration of how a metaphysical debate about the nature of time was (...)
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  15. Heather Dyke (2007). Tenseless/Non-Modal Truthmakers for Tensed/Modal Truths. Logique Et Analyse 199:269-287.
    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 (...)
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  16. Heather Dyke (2007). Words, Pictures and Ontology: A Commentary on John Heil's From an Ontological Point of View. SWIF Philosophy of Mind Review 6:31-41.
    The title of John Heil’s book From an Ontological Point of View is, of course, an adaptation of the title of Quine’s influential collection of essays From a Logical Point of View, published fifty years earlier in 1953. Quine’s book marked the beginning of a sea change in philosophy, away from ordinary language, armchair philosophising involving introspective examination of concepts, towards a more rigorous, analytical and scientific approach to answering philosophical questions. Heil’s book will, I think, mark the beginning of (...)
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  17. Heather Dyke (2006). Review of Jiri Benovsky, Persistence Through Time, and Across Possible Worlds. [REVIEW] Notre Dame Philosophical Reviews 2006 (9).
  18. Heather Dyke (2005). The Metaphysics and Epistemology of Time Travel. Think 9 (9):43-52.
    This paper examines various philosophical arguments to do with time travel. It argues that time travel has not been shown to be logically impossible. It then considers whether time travel would give rise to improbable strings of coincidences, or closed causal loops. Finally, it considers whether we could ever be justified in believing someone who claimed to be a time traveller, or whether we would always be more justified in believing that the claimant was either deluded or trying to deceive (...)
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  19. Heather Dyke (2004). Review of Real Metaphysics: Essays in Honour of D. H. Mellor. [REVIEW] Philosophical Books 45:359-361.
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  20. Heather Dyke (2003). Introduction. In , Time and Ethics: Essays at the Intersection. Kluwer Academic Publishers. 1--7.
    Ethics seeks answers to questions about the moral status of human actions and human lives. What should I do, and what should I not do? What sort of life should I lead? Actions and lives are temporal things. Actions are performed at certain times, are informed by past events and have consequences for the future. Lives have temporal extension, and are experienced from a sequence of temporal perspectives. Thus, one would think that answers to ethical questions should take account some (...)
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  21. Heather Dyke (2003). Review of Katherine Hawley, How Things Persist. [REVIEW] Notre Dame Philosophical Reviews 2003 (1).
  22. Heather Dyke (2003). Review of the Blackwell Guide to Metaphysics Ed. R. M. Gale. [REVIEW] Australasian Journal of Philosophy 81:620-621.
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  23. Heather Dyke (ed.) (2003). Time and Ethics: Essays at the Intersection. Kluwer Academic Publishers.
    Ethics seeks answers to questions about the moral status of human actions and human lives. What should I do, and what should I not do? What sort of life should I lead? Actions and lives are temporal things. Actions are performed at certain times, are informed by past events and have consequences for the future. Lives have temporal extension, and are experienced from a sequence of temporal perspectives. Thus, one would think that answers to ethical questions should take account some (...)
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  24. Heather Dyke (2003). Temporal Language and Temporal Reality. Philosophical Quarterly 53 (212):380–391.
    In response to a recent challenge that the New B-theory of Time argues invalidly from the claim that tensed sentences have tenseless truth conditions to the conclusion that temporal reality is tenseless, I argue that while early B-theorists may have relied on some such inference, New B-theorists do not. Giving tenseless truth conditions for tensed sentences is not intended to prove that temporal reality is tenseless. Rather, it is intended to undermine the A-theorist’s move from claims about the irreducibility of (...)
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  25. Heather Dyke (2003). Tensed Meaning: A Tenseless Account. Journal of Philosophical Research 28:65-81.
    If, as the new B-theory of time maintains, tensed sentences have tenseness truth conditions, it follows that it is possible for two sentence-tokens to have the same truth 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 (...)
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  26. Heather Dyke (2003). What Moral Realism Can Learn From the Philosophy of Time. In , Time and Ethics: Essays at the Intersection. Kluwer Academic Publishers. 11--25.
    It sometimes happens that advances in one area of philosophy can be applied to a quite different area of philosophy, and that the result is an unexpected significant advance. I think that this is true of the philosophy of time and meta-ethics. Developments in the philosophy of time have led to a new understanding of the relation between semantics and metaphysics. Applying these insights to the field of meta-ethics, I will argue, can suggest a new position with respect to moral (...)
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  27. Heather Dyke (2002). Mc Taggart and the Truth About Time. In Craig Callender (ed.), Time, Reality and Experience. Cambridge University Press. 137-.
    McTaggart famously argued that time is unreal. Today, almost no one agrees with his conclusion. But his argument remains the locus classicus for both the A-theory and the B-theory of time. I show how McTaggart’s argument provided the impetus for both of these opposing views of the nature of time. I also present and defend what I take to be the correct view of the nature of time.
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  28. Heather Dyke (2002). Review of The Tensed Theory of Time by W. L. Craig. [REVIEW] International Philosophical Quarterly 42:404-406.
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  29. Heather Dyke (2002). Tokens, Dates and Tenseless Truth Conditions. Synthese 131 (3):329 - 351.
    There are two extant versions of the new tenseless theory of time: the date versionand the token-reflexive version. I ask whether they are equivalent, and if not, whichof them is to be preferred. I argue that they are not equivalent, that the date version isunsatisfactory, and that the token-reflexive version is correct. I defend the token-reflexive version against a string of objections from Quentin Smith. My defence involves a discussion of the ontological and semantic significance of truth conditions, and of (...)
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  30. Heather Dyke (2002). Review of The Tensed Theory of Time. [REVIEW] International Philosophical Quarterly 42 (3).
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  31. Heather Dyke (2002). The Tensed Theory of Time. International Philosophical Quarterly 42 (3):404-406.
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  32. Heather Dyke & James Maclaurin (2002). 'Thank Goodness That's Over': The Evolutionary Story. Ratio 15 (3):276–292.
    If, as the new tenseless theory of time maintains, there are no tensed facts, then why do our emotional lives seem to suggest that there are? This question originates with Prior’s ‘Thank Goodness That’s Over’ problem, and still presents a significant challenge to the new B-theory of time. We argue that this challenge has more dimensions to it than has been appreciated by those involved in the debate so far. We present an analysis of the challenge, showing the different questions (...)
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  33. Jack Copeland, Heather Dyke & Diane Proudfoot (2001). Temporal Parts and Their Individuation. Analysis 61 (4):289–293.
    Ignoring the temporal dimension, an object such as a railway tunnel or a human body is a three-dimensional whole composed of three-dimensional parts. The four-dimensionalist holds that a physical object exhibiting identity across time—Descartes, for example—is a four-dimensional whole composed of 'briefer' four-dimensional objects, its temporal parts. Peter van Inwagen (1990) has argued that four-dimensionalism cannot be sustained, or at best can be sustained only by a counterpart theorist. We argue that different schemes of individuation of temporal parts are available, (...)
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  34. Heather Dyke (2001). Book Review. The Arguments of Time Jeremy Buttereld. [REVIEW] Mind 110 (438):442-446.
  35. Heather Dyke (2001). Review of Time, Tense, and Causation by M. Tooley. [REVIEW] International Philosophical Quarterly 39:100-101.
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  36. Heather Dyke (2001). The Pervasive Paradox of Tense. Grazer Philosophische Studien 62 (1):103-124.
    The debate about the reality of tense descends from an argument of McTaggart's,whichwas designed to prove the unreality of time.The argument has two constituent theses: firstly that time is intrinsically tensed, and secondly, that the notion of tense is inherently self-contradictory. If both of these theses are true, it follows that time does not exist. The debate that has emerged from this argument centres around the truth or falsity of each of these theses. A-theorists accept the first and reject the (...)
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  37. Heather Dyke (1999). Time, Tense, and Causation. International Philosophical Quarterly 39 (1):100-101.
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  38. Heather Dyke (1998). Real Times and Possible Worlds. In Robin le Poidevin (ed.), Questions of time and tense. Oxford University Press. 93--117.
    There are ways in which the new tenseless theory of time is analogous to David Lewis’s modal realism. The new tenseless theory gives an indexical analysis of temporal terms such as ‘now’, while Lewis gives and indexical analysis of ‘actual’. For the new tenseless theory, all times are equally real; for Lewis, all worlds are equally real. In this paper I investigate this apparent analogy between these two theories, and ask whether a proponent of one is committed, by parity of (...)
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  39. Heather Dyke (1995). Review of Language and Time by Q. Smith. [REVIEW] Mind 104:436-440.
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  40. Heather Morland Dyke (1995). Book Reviews. [REVIEW] Mind 104 (414).
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