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Quentin Smith [140]Quentin Persifor Smith [1]
  1.  19
    Quentin Smith (1993). Language and Time. Oxford University Press.
    This book offers a defense of the tensed theory of time, a critique of the New Theory of Reference, and an argument that simultaneity is absolute. Although Smith rejects ordinary language philosophy, he shows how it is possible to argue from the nature of language to the nature of reality. Specifically, he argues that semantic properties of tensed sentences are best explained by the hypothesis that they ascribe to events temporal properties of futurity, presentness, or pastness and do not merely (...)
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  2.  36
    L. Nathan Oaklander & Quentin Smith (eds.) (1994). The New Theory of Time. Yale Up.
    The Preface and the General Introduction to the book set the debate within the wider philosophical context and show why the subject of temporal becoming is a perennial concern of science, religion, language, logic, and the philosophy of ...
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  3. Quentin Smith (2001). The Metaphilosophy of Naturalism. Philo 4 (2):195-215.
    The metaphilosophy of naturalism is about the nature and goals of naturalist philosophy. A real or..
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  4.  79
    Quentin Smith (1989). The Multiple Uses of Indexicals. Synthese 78 (2):167--191.
    you use it. These two assumptions, which I believe to be false, are based on a more fundamental assumption, that the rule governing the reference of an indexical remains constant from use to use. Contemporary theories hold that the reference of an indexical varies from use to (relevantly different) use, but that the reference-fixing rule of use is You can search..
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  5. Quentin Smith (1997). Quantum Cosmology's Implication of Atheism. Analysis 57 (4):295 - 304.
  6. William Lane Craig & Quentin Smith (1993). Theism, Atheism, and Big Bang Cosmology. Oxford University Press.
    Contemporary science presents us with the remarkable theory that the universe began to exist about fifteen billion years ago with a cataclysmic explosion called "the Big Bang." The question of whether Big Bang cosmology supports theism or atheism has long been a matter of discussion among the general public and in popular science books, but has received scant attention from philosophers. This book sets out to fill this gap by means of a sustained debate between two philosophers, William Lane Craig (...)
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  7. Quentin Smith (1994). Stephen Hawking's Cosmology and Theism. Analysis 54 (4):236-243.
  8. Quentin Smith, A Cosmological Argument for a Self Caused Universe (2008).
    I intend to argue for the conclusion that the universe, be it infinitely old or finitely old, causes itself. One might object that no such argument could possibly succeed, because the claim that "the universe causes itself" is incoherent. I agree that this claim is incoherent if it is understood to mean that one individual, the universe, causes that same individual to come into existence. No individual can bring about its own existence, because no individual can bring about anything unless (...)
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  9. Quentin Smith (1988). The Uncaused Beginning of the Universe. Philosophy of Science 55 (1):39-57.
    There is sufficient evidence at present to justify the belief that the universe began to exist without being caused to do so. This evidence includes the Hawking-Penrose singularity theorems that are based on Einstein's General Theory of Relativity, and the recently introduced Quantum Cosmological Models of the early universe. The singularity theorems lead to an explication of the beginning of the universe that involves the notion of a Big Bang singularity, and the Quantum Cosmological Models represent the beginning largely in (...)
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  10.  19
    Quentin Smith (2001). The Metaphysical Necessity of Natural Laws. Philosophica 67.
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  11. Quentin Smith (1996). The Metaphysical Necessity of Natural Laws. Proceedings of the Heraclitean Society 18:104-23.
    I begin by defending condition (i) against five objections (section 2). Following this, I show that the theory that laws obtain contingently encounters three problems that are solved by the theory that laws are metaphysically necessary (section 3). In section 3, I criticize the regularity theory of natural laws and the universals theory of Armstrong, Dretske and Tooley, and also show how the metaphysical theory solves the “inference problem” that Van Fraassen (1989) posed for any theory of natural laws.
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  12. Quentin Smith (1997). Simplicity and Why the Universe Exists. Philosophy 72 (279):125 - 132.
    If big bang cosmology is true, then the universe began to exist about 15 billion years ago with a 'big bang', an explosion of matter, energy and space from a singular point. This singularity is spatially and temporally pointlike; that is, it has zero spatial dimensions and exists for an instant (at t=0) before exploding with a 'big bang'. The big bang singularity is also lawless; Stephen Hawking writes: A singularity is a place where the classical concepts of space and (...)
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  13.  64
    Quentin Smith (2002). Time and Degrees of Existence: A Theory of 'Degree Presentism'. Royal Institute of Philosophy Supplement 50:119-.
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  14. Quentin Smith (2000). Concerning the Metaphysical Necessity of the Universe Beginning Uncaused. Philo 3 (1):73-75.
    In George Nakhnikian’s interesting and stimulating paper, “Quantum Cosmology, Theistic Philosophical Cosmology, and the Existence Question” (present issue) he addresses the fundamental issue of whether it is metaphysically possible or justifiable to believe that our universe began to exist without a cause, divine or otherwise. His conclusion is negative, and he argues that, contrary to my views, quantum cosmology is consistent with theism. In this paper, I shall evaluate Nakhnikian’s arguments.
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  15.  60
    Quentin Smith (1987). Problems with the New Tenseless Theory of Time. Philosophical Studies 52 (3):371 - 392.
    The new tenseless theory of time, Developed primarily by j j c smart and d h mellor, States that tensed sentence-Utterances cannot be translated by tenseless ones but nevertheless have tenseless truth conditions. Smart and mellor infer from this that the tenseless theory of time is true. The author argues, However, That the rules of use of tensed sentence-Utterances entail that these utterances also have tensed truth conditions. This implies that the tensed theory of time is true.
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  16. Quentin Smith (1994). Anthropic Explanations in Cosmology. Australasian Journal of Philosophy 72 (3):371 – 382.
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  17.  39
    Quentin Smith (2003). Moral Realism and Infinite Spacetime Imply Moral Nihilism. In Heather Dyke (ed.), Time and Ethics: Essays at the Intersection. Kluwer Academic Publishers 43--54.
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  18. Quentin Smith (1985). The Anthropic Principle and Many-Worlds Cosmologies. Australasian Journal of Philosophy 63 (3):336 – 348.
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  19.  21
    Quentin Smith (1999). The “Sentence-Type Version” of the Tenseless Theory of Time. Synthese 119 (3):233-251.
  20. Quentin Smith (ed.) (2008). Epistemology: New Essays. Oxford University Press.
    This volume puts together twelve new essays by scholars who have done groundbreaking work in epistemology over the past four decades. Unfortunately, the editor’s brief introduction offers only a sketchy presentation of the papers and their background. Given the variety and complexity of the issues tackled, one would have expected a more detailed account of the nature and developments of the epistemological theories and arguments put forward and discussed by the contributors. The absence of such an account is all the (...)
     
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  21.  70
    Quentin Smith (1988). The Logical Structure of the Debate About McTaggart's Paradox. Philosophy Research Archives 14:371-379.
    This short article aims to illustrate the mutually question-begging arguments that are often presented in debates between opponents and defenderss of McTaggart’s “proof” that A-properties (pastness, presentness and futurity) are logically incoherent. A sample of such arguments is taken from a recent debate between L. Nathan Oaklander (a defender of McTaggart) and myself (an opponent of McTaggart) and a method of escaping the impasse that is often reached in such debates is suggested.
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  22. Quentin Smith (2007). Kalam Cosmological Arguments for Atheism. In Michael Martin (ed.), The Cambridge Companion to Atheism. Cambridge: Cambridge University Press 192--194.
     
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  23.  43
    Quentin Smith (1995). Marcus, Kripke, and the Origin of the New Theory of Reference. Synthese 104 (2):179 - 189.
    In this paper, presented at an APA colloquium in Boston on December 28, 1994, it is argued that Ruth Barcan Marcus' 1961 article on Modalities and Intensional Languages originated many of the key ideas of the New Theory of Reference that have often been attributed to Saul Kripke and others. For example, Marcus argued that names are directly referential and are not equivalent to contingent descriptions, that names are rigid designators, and that identity sentences with co-referring names are necessary if (...)
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  24.  97
    Quentin Smith, Two Ways to Prove Atheism (1996).
    Since the mid 1960s, scientifically informed theists have been ecstatic because of Big bang cosmology. Theists believe the best scientific evidence that God exists is the evidence that the universe began to exist in an explosion about fifteen billion years ago. It began in an explosion called the Big Bang. Theists think it obvious that the universe could not have begun to exist uncaused. They argue that the most reasonable hypothesis is that the cause of the universe is God. This (...)
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  25.  66
    Quentin Smith (1987). Infinity and the Past. Philosophy of Science 54 (1):63-75.
    infinite, and offer several arguments in sup port of this thesis. I believe their arguments are unsuccessful and aim to refute six of them in the six sections of the paper. One of my main criticisms concerns their supposition that an infinite series of past events must contain some events separated from the present event by an infinite number of intermediate events, and consequently that from one of these infinitely distant past events the present could never have been reached. I (...)
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  26.  28
    Quentin Smith (2003). Why Cognitive Scientists Cannot Ignore Quantum Mechanics. In Quentin Smith & Aleksandar Jokic (eds.), Consciousness: New Philosophical Perspectives. Oxford University Press 409.
  27. Quentin Smith (2000). Philip Turetzky Time. British Journal for the Philosophy of Science 51 (4):927-933.
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  28.  65
    Quentin Smith (1995). A Defense of a Principle of Sufficient Reason. Metaphilosophy 26 (1‐2):97-106.
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  29.  31
    Quentin Smith (1990). A Natural Explanation of the Existence and Laws of Our Universe. Australasian Journal of Philosophy 68 (1):22 – 43.
    The standard view of philosophers is that the existence of particular events within our universe is capable of being explained in terms of initial conditions and natural laws, but that the existence of our universe itself is a 'brute given' that is incapable of naturalistic explanation. A supernatural explanation of the existence of our universe may be alleged to be possible ('God created our universe so that humans may exist and the existence of humans is an intrinsic good'), but an (...)
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  30.  18
    Quentin Smith (1988). Tensed States of Affairs and Possible Worlds. Grazer Philosophische Studien 31:225-235.
    The aim of this paper is to show that the definition of a possible world in the actualist tradition of A. Plantinga, R.M. Adams, R. Chisholm, J. Pollock and N . Wolterstorff is unable to accomodate tensed states of affairs. An example of a tensed state of affairs is the transiently obtaining state of affairs that the storm is present, which obtains only if its negation, it is not the case that the storm is present also obtains but at different (...)
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  31. Quentin Smith (2002). Time Was Created by a Timeless Point: An Atheist Explanation of Spacetime. In Gregory E. Ganssle & David M. Woodruff (eds.), God and Time: Essays on the Divine Nature. Oxford Up 95-128.
    There are two familiar, contemporary responses to this question. The theist says that the question has an answer and that this answer is that God caused spacetime to begin to exist. The standard response of the atheist is to say that there is no answer to this question; spacetime’s beginning to exist is a brute fact or has no explanation. This standard atheist response seems to give theism a prima facie theoretical superiority to atheism; theists offer a detailed explanatory hypothesis (...)
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  32. Quentin Smith & Aleksandar Jokic (eds.) (2003). Consciousness: New Philosophical Perspectives. Oxford University Press.
    Consciousness is perhaps the most puzzling problem we humans face in trying to understand ourselves. Here, eighteen essays offer new angles on the subject. The contributors, who include many of the leading figures in philosophy of mind, discuss such central topics as intentionality, phenomenal content, and the relevance of quantum mechanics to the study of consciousness.
     
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  33.  67
    Quentin Smith (1992). A Big Bang Cosmological Argument for God's Nonexistence. Faith and Philosophy 9 (2):217-237.
    The big bang cosmological theory is relevant to Christian theism and other theist perspectives since it represents the universe as beginning to exist ex nihilo about 15 billion years ago. This paper addresses the question of whether it is reasonable to believe that God created the big bang. Some theists answer in the affirmative, but it is argued in this paper that this belief is not reasonable. In the course of this argument, there is a discussion of the metaphysical necessity (...)
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  34. Quentin Smith (2008). Introduction. In Epistemology: New Essays. Oxford University Press
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  35.  58
    Quentin Smith (2000). Problems with John Earman's Attempt to Reconcile Theism with General Relativity. Erkenntnis 52 (1):1-27.
    Discussions of the intersection of general relativity and thephilosophy of religion rarely take place on the technical levelthat involves the details of the mathematical physics of generalrelativity. John Earman's discussion of theism and generalrelativity in his recent book on spacetime singularities is anexception to this tendency. By virtue of his technical expertise,Earman is able to introduce novel arguments into the debatebetween theists and atheists. In this paper, I state and examineEarman's arguments that it is rationally acceptable to believethat theism and (...)
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  36.  32
    Quentin Smith (1997). The Ontological Interpretation of the Wave Function of the Universe. The Monist 80 (1):160-185.
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  37.  26
    Quentin Smith (1991). Atheism, Theism and Big Bang Cosmology. Australasian Journal of Philosophy 69 (1):48 – 66.
    The following article was originally published in Australasian Journal of Philosophy March 1991 (Volume 69, No.
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  38.  42
    Quentin Smith (1986). The Infinite Regress of Temporal Attributions. Southern Journal of Philosophy 24 (3):383-396.
    Some philosophers follow mctaggart in holding that there is a vicious infinite regress of tensed predications. Other philosophers claim there is no regress. The author argues that there is a regress, But it is benign.
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  39.  1
    L. Nathan Oaklander & Quentin Smith (1995). Time, Change and Freedom. Routledge.
    Time,. change. and. freedom. This is no ordinary introduction to metaphysics. Written for the most part in an engaging dialogue style, it covers metaphysical topics from a student's perspective and introduces key concepts through a process of ...
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  40.  58
    Quentin Smith (1995). Time, Change, and Freedom: An Introduction to Metaphysics. Routledge.
    Time, Change and Freedom is the first introduction to metaphysics that uses the idea of time as a unifying principle. Time is used to relate the many issues involved in the complex study of metaphysics. Sections of the book are written in dialogue form which allows the reader to question the theories while they read and have those queries answered in the text. In addition, the authors provide glossaries of key terms as well as recommendations for further reading at the (...)
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  41. William Lane Craig & Quentin Smith (2007). Einstein, Relativity, and Absolute Simultaneity. In Michael Beaney (ed.), The Analytic Turn: Analysis in Early Analytic Philosophy and Phenomenology. Routledge
     
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  42.  15
    Quentin Smith (1986). The Felt Meanings of the World: A Metaphysics of Feeling. Purdue University Press.
    In a critical dialogue with the metaphysical tradition from Plato to Hegel to contemporary schools of thought, the author convincingly argues that traditional rationalist metaphysics has failed to accomplish its goal of demonstrating the existence of a di.
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  43.  52
    Quentin Smith (1996). Causation and the Logical Impossibility of a Divine Cause. Philosophical Topics 24 (1):169-191.
    I think that virtually all contemporary theists, agnostics and atheists believe this is logically possible. Indeed, the main philosophical tradition from Plato to the present has assumed that the sentence, "God is the originating cause of the universe", does not express a logical contradiction, even though many philosophers have argued that this sentence either is synthetic and meaningless (e.g., the logical positivists) or states a synthetic and a priori falsehood (e.g., Kant and Moore), or states a synthetic and a posteriori (...)
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  44.  4
    William Lane Craig & Quentin Smith (1995). Thesim, Atheism, and Big Bang Cosmology. International Journal for Philosophy of Religion 37 (2):123-125.
    Was the Big Bang with which the universe began created by God, or did it occur without cause? In this book two philosophers of opposite viewpoints debate the question.
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  45.  7
    Quentin Smith (1998). Absolute Simultaneity and the Infinity of Time. In Robin Le Poidevin (ed.), Questions of Time and Tense. Oxford University Press 135--83.
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  46.  29
    Quentin Smith (1998). Why Stephen Hawking's Cosmology Precludes a Creator. Philo 1 (1):75-93.
    Atheists have tacitly conceded the field to theists in the area of philosophical cosmology, specifically, in the enterprise of explaining why the universe exists. The theistic hypothesis is that the reason the universe exists lies in God’s creative choice, but atheists have not proposed any reason why the universe exists. I argue that quantum cosmology proposes such an atheistic reason, namely, that the universe exists because it has an unconditional probability of existing based on a functional law of nature. This (...)
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  47.  55
    Quentin Smith (1998). Swinburne's Explanation of the Universe. [REVIEW] Religious Studies 34 (1):91-102.
    Swinburne's Is There A God? presents a brief, updated version of his book, The Existence of God, in which Swinburne argued that criteria used in scientific reasoning could be used to argue that God probably exists. This new book is designed for a wider audience than professional philosophers. Nonetheless, there is much that is new and of interest to philosophers in Is There a God? For example, there is a discussion of Stephen Hawking's cosmology, some new ideas in the philosophy (...)
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  48.  39
    Quentin Smith (1977). A Phenomenological Examination of Husserl's Theory of Hyletic Data. Philosophy Today 21 (4):356-367.
    I endeavor to explain husserl's theory of hyletic data, And to show that there is no phenomenological evidence for the existence of such data. I explain husserl's theory that hyletic data include the perceptual sensations that are immanent to consciousness, And that correspond to the objective sense properties that belong to the perceived object. The hyletic sensations do not appear, But are endowed with a meaning by the perceptual consciousness, And by means of this meaning-Endowment, The perceptual consciousness achieves an (...)
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  49.  25
    Quentin Smith (1991). Concerning the Absurdity of Life. Philosophy 66 (255):119 - 121.
  50.  44
    Quentin Smith (1993). Personal Identity and Time. Philosophia 22 (1-2):155-167.
    Some philosophers hold that the tenseless theory of time entails the "temporal parts" theory of personal identity, that a person is a succession of distinct particulars. Some philosophers also believe that the tensed theory of time entails the "substance" or "continuant" theory of personal identity, that a person is a single particular that endures through time. I argue that these philosophers are mistaken. Both the tensed and tenseless theories of time are compatible with both theories of personal identity.
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