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  1. Time and Experience.Sean D. Kelly - forthcoming - In A. Brooks & Kathleen Akins (eds.), Philosophy and the Neurosciences. Cambridge: Cambridge University Press.
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  2. Philosophy of Time A Contemporary Introduction.Sean Enda Power - forthcoming - Routledge.
    As a growing area of research, the philosophy of time is increasingly relevant to different areas of philosophy and even other disciplines. This book describes and evaluates the most important debates in philosophy of time, under several subject areas: metaphysics, epistemology, physics, philosophy of language, philosophy of mind, cognitive science, rationality, and art. -/- Questions this book investigates include: Can we know what time really is? Is time possible, especially given modern physics? Must there be time because we cannot think (...)
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  3. A Tale of Two Williams: James, Stern, and the Specious Present.Jack Shardlow - 2020 - Philosophical Explorations 23 (2):79-94.
    As a typical subject, you experience a variety of paradigmatically temporal phenomena. Looking out of the window in the English summer, you can see leaves swaying in the breeze and hear the pitter-patter of raindrops steadily increasing against the window. In discussions of temporal experience, and through reflecting on examples such as those offered, two phenomenological claims are widely – though not unequivocally – accepted: firstly, you perceptually experience motion and change; secondly, while more than a momentary state of affairs (...)
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  4. The Perceptual Present.Abigail Connor & Joel Smith - 2019 - Philosophical Quarterly (277):1-21.
    Phenomenologically speaking, we perceive the present, recall the past, and anticipate the future. We offer an account of the temporal content of the perceptual present that distinguishes it from the recalled past and the anticipated future. We distinguish two views: the Token Reflexive Account and the Minimal Account. We offer reasons to reject the Token Reflexive Account, and defend the Minimal Account, according to which the temporal content of the perceptual present is exhausted by its direct reference to the interval (...)
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  5. Minima Sensibilia: Against the Dynamic Snapshot Model of Temporal Experience.Jack Shardlow - 2019 - European Journal of Philosophy 27 (3):741-757.
    In our wakeful conscious lives, the experience of time and dynamic temporal phenomena—such as continuous motion and change—appears to be ubiquitous. How is it that temporality is woven into our conscious experience? Is it through perceptual experience presenting a series of instantaneous states of the world, which combine together—in a sense which would need to be specified—to give us experience of dynamic temporal phenomena? In this paper, I argue that this is not the case. -/- Several authors have recently proposed (...)
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  6. Time Denied: Late Stage Capitalism and its Temporal Effects.Francisco Valdez - 2019 - The Gettysburg College Philosophy and Film: Andquot;The Art of Modern Time: Film and the Representation of Temporality 1.
    When talking about how cinema is affected by late-stage capitalism we have to look at the overall meaning of the film. But on occasion, these films incorporate stylistic but also temporal context. In this paper, I will use a traditional and contemporary phenomenological approach not just on the temporality aspect but the over the condition of cinema in late-stage capitalism. I will use Children Of Men to open up the ideas of how time within itself such as Heideggerian terms. Such (...)
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  7. Representation, Consciousness, and Time.Sean Allen-Hermanson - 2018 - Metaphysica 19 (1):137-155.
    I criticize Bourget’s intuitive and empirical arguments for thinking that all possible conscious states are underived if intentional. An underived state is one of which it is not the case that it must be realized, at least in part, by intentional states distinct from itself. The intuitive argument depends upon a thought experiment about a subject who exists for only a split second while undergoing a single conscious experience. This, however, trades on an ambiguity in "split second." Meanwhile, Bourget's empirical (...)
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  8. Temporal Experiences Without the Specious Present.Valtteri Arstila - 2018 - Australasian Journal of Philosophy 96 (2):287-302.
    Most philosophers believe that we have experiences as of temporally extended phenomena like change, motion, and succession. Almost all theories of time consciousness explain these temporal experiences by subscribing to the doctrine of the specious present, the idea that the contents of our experiences embrace temporally extended intervals of time and are presented as temporally structured. Against these theories, I argue that the doctrine is false and present a theory that does not require the notion of a specious present. Furthermore, (...)
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  9. Mental Files and Times.Vasilis Tsompanidis - 2018 - Proceedings of the XXIII World Congress of Philosophy 57:127-134.
    This paper argues that applying the mental files framework for singular thought to thoughts about specific times could produce an account of tensed thought with significant advantages over competing theories. After describing the framework and motivating the paper, I discuss the possible make-up and function of a NOW indexical mental file. The last section argues that, if all ‘now’ thoughts can be coherently analyzed as thinking of a time under the NOW file, one would have a plausible explanation of the (...)
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  10. Hearing Objects and Events.Nick Young - 2018 - Philosophical Studies 175 (11):2931-2950.
    Through hearing we learn about source events: events in which objects move or interact so that they vibrate and produce sound waves, such as when they roll, collide, or scrape together. It is often claimed that we do not simply hear sounds and infer what event caused them, but hear source events themselves, through hearing sounds. Here I investigate how the idea that we hear source events should be understood, with a focus on how hearing an event relates to hearing (...)
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  11. The Hodgsonian Account of Temporal Experience.Holly Andersen - 2017 - In Ian Phillips (ed.), The Routledge Handbook of Philosophy of Temporal Experience. Routledge.
    This chapter offers a overview of Shadworth Hodgson's account of experience as fundamentally temporal, an account that was deeply influential on thinkers such as William James and which prefigures the phenomenology of Husserl in many ways. I highlight eight key features that are characteristic of Hodgson's account, and how they hang together to provide a coherent overall picture of experience and knowledge. Hodgson's account is then compared to Husserl's, and I argue that Hodgson's account offers a better target for projects (...)
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  12. Rethinking the Specious Present.Simon James Prosser - 2017 - In Ian Phillips (ed.), The Routledge Handbook of Philosophy of Temporal Experience. London, UK: pp. 146-156.
    In this chapter I argue that despite its current popularity the doctrine of the specious present, or at least every current version of it, should be rejected. I describe two alternative accounts, which deal with experiences of two different kinds of change. The first is what I call the dynamic snapshot theory, which accounts for the way we experience continuous changes such as motion and other motion-like phenomena. The second account deals with the way we experience discontinuous changes, those for (...)
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  13. Predictive Processing and the Phenomenology of Time Consciousness: A Hierarchical Extension of Rick Grush’s Trajectory Estimation Model.Wanja Wiese - 2017 - Philosophy and Predictive Processing.
    This chapter explores to what extent some core ideas of predictive processing can be applied to the phenomenology of time consciousness. The focus is on the experienced continuity of consciously perceived, temporally extended phenomena (such as enduring processes and successions of events). The main claim is that the hierarchy of representations posited by hierarchical predictive processing models can contribute to a deepened understanding of the continuity of consciousness. Computationally, such models show that sequences of events can be represented as states (...)
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  14. On the Temporal Character of Temporal Experience, its Scale Non-Invariance, and its Small Scale Structure.Rick Grush - 2016
    The nature of temporal experience is typically explained in one of a small number of ways, most are versions of either retentionalism or extensionalism. After describing these, I make a distinction between two kinds of temporal character that could structure temporal experience: A-ish contents are those that present events as structured in past/present/future terms, and B-ish contents are those that present events as structured in earlier-than/later-than/simultaneous-with relations. There are a few exceptions, but most of the literature ignores this distinction, and (...)
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  15. Distrusting the Present.Jakob Hohwy, Bryan Paton & Colin Palmer - 2016 - Phenomenology and the Cognitive Sciences 15 (3):315-335.
    We use the hierarchical nature of Bayesian perceptual inference to explain a fundamental aspect of the temporality of experience, namely the phenomenology of temporal flow. The explanation says that the sense of temporal flow in conscious perception stems from probabilistic inference that the present cannot be trusted. The account begins by describing hierarchical inference under the notion of prediction error minimization, and exemplifies distrust of the present within bistable visual perception and action initiation. Distrust of the present is then discussed (...)
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  16. Philosophy and Psychology of Time.B. Mölder, V. Arstila & P. Øhrstrøm (eds.) - 2016 - Springer.
  17. Relative and Absolute Presence.Sean Enda Power - 2016 - In B. Mölder, V. Arstila & P. Øhrstrøm (eds.), Philosophy and Psychology of Time. Springer. pp. 69-100.
    Different ways of thinking about presence can have significant consequences for one's thinking about temporal experience. Temporal presence can be conceived of as either absolute or relative. Relative presence is analogous to spatial presence, whereas absolute presence is not. For each of these concepts of presence, there is a theory of time which holds that this is how presence really is. For the A-theory, temporal presence is absolute; it is a special moment in time, a time defined by events in (...)
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  18. Experiencing Time.Simon Prosser - 2016 - Oxford University Press UK.
    Our engagement with time is a ubiquitous feature of our lives. We are aware of time on many scales, from the briefest flicker of change to the way our lives unfold over many years. But to what extent does this encounter reveal the true nature of temporal reality? To the extent that temporal reality is as it seems, how do we come to be aware of it? And to the extent that temporal reality is not as it seems, why does (...)
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  19. Temporal Experience: Models, Methodology and Empirical Evidence.Maria Kon & Kristie Miller - 2015 - Topoi 34 (1):201-216.
    This paper has two aims. First, to bring together the models of temporal phenomenology on offer and to present these using a consistent set of distinctions and terminologies. Second, to examine the methodologies currently practiced in the development of these models. To that end we present an abstract characterisation in which we catalogue all extant models. We then argue that neither of the two extreme methodologies currently discussed is suitable to the task of developing a model of temporal phenomenology. An (...)
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  20. The Development of the ‘Specious Present’ and James’ Views on Temporal Experience.Holly Andersen - 2014 - In Dan Lloyd Valtteri Arstila (ed.), Subjective Time: the philosophy, psychology, and neuroscience of temporality. MIT Press. pp. 25-42.
    This chapter examines the philosophical discussion concerning the relationship between time, memory, attention, and consciousness, from Locke through the Scottish Common Sense tradition, in terms of its influence on James' development of the specious present doctrine. The specious present doctrine is the view that the present moment in experience is non punctate, but instead comprises some nonzero amount of time; it contrasts with the mathematical view of the present, in which the divide between past and future is merely a point (...)
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  21. É possível sair do presente? Uma teoria prospetiva.Eduardo Duque - 2014 - In Emília Araújo, Eduardo Duque, Mónica Franch & José Durán (eds.), Tempos Sociais e o Mundo Contemporâneo - As crises, As Fases e as Ruturas. Centro de Estudos de Comunicação e Sociedade / Centro de Investigação em Ciências Sociais - UMinho. pp. 154-169.
    Nas sociedades antigas, o tempo era percecionado de forma cíclica, mítica, sem duração, em que se arranca o homem, tal como descreve Mircea Eliade (1969), em Le mythe de l’éternel retour, do seu tempo individual cronológico, histórico, projetando-o, pelo menos simbolicamente, em um grande tempo que não se pode mensurar porque não é constituído por uma duração. Nas sociedades modernas, o conceito de tempo passou a assumir outras conotações, ao ser entendido como sucessão e continuidade, desenhado de forma mais objetiva (...)
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  22. Temporal Experience and the Temporal Structure of Experience.Geoffrey Lee - 2014 - Philosophers' Imprint 14.
    I assess a number of connected ideas about temporal experience that are introspectively plausible, but which I believe can be argued to be incorrect. These include the idea that temporal experiences are extended experiential processes, that they have an internal structure that in some way mirrors the structure of the apparent events they present, and the idea that time in experience is in some way represented by time itself. I explain how these ideas can be developed into more sharply defined (...)
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  23. The Present Vs. The Specious Present.Jiri Benovsky - 2013 - Review of Philosophy and Psychology 4 (2):193-203.
    This article is concerned with the alleged incompatibility between presentism and specious present theories of temporal experience. According to presentism, the present time is instantaneous (or, near-instantaneous), while according to specious present theories, the specious present is temporally extended—therefore, it seems that there is no room in reality for the whole of a specious present, if presentism is true. It seems then that one of the two claims—presentism or the specious present theory—has to go. I shall argue that this kind (...)
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  24. ”A Succession of Feelings, in and of Itself, is Not a Feeling of Succession’.Christoph Hoerl - 2013 - Mind 122 (486):373-417.
    Variants of the slogan that a succession of experiences does not amount to an experience of succession are commonplace in the philosophical literature on temporal experience. I distinguish three quite different arguments that might be captured using this slogan: the individuation argument, the unity argument, and the causal argument. Versions of the unity and the causal argument are often invoked in support of a particular view of the nature of temporal experience sometimes called intentionalism, and against a rival view sometimes (...)
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  25. Husserl, the Absolute Flow, and Temporal Experience.Christoph Hoerl - 2013 - Philosophy and Phenomenological Research 86 (2):376-411.
    The notion of the absolute time-constituting flow plays a central role in Edmund Husserl’s analysis of our consciousness of time. I offer a novel reading of Husserl’s remarks on the absolute flow, on which Husserl can be seen to be grappling with two key intuitions that are still at the centre of current debates about temporal experience. One of them is encapsulated by what is sometimes referred to as an intentionalist (as opposed to an extensionalist) approach to temporal experience. The (...)
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  26. The Continuity of Consciousness.Oliver Rashbrook - 2013 - European Journal of Philosophy 21 (4):611-640.
    : In this paper I discuss two puzzles that concern the sense in which consciousness can be described as ‘continuous’. The first puzzle arises out of recent work by Dainton and Tye, both of whom appear to oscillate between ascribing the property of ‘continuity’ to the stream of experience, and ascribing it to the objects of experience. The second puzzle concerns the notion that the stream of consciousness could be in some sense unreal or illusory—a puzzle stemming from the thought (...)
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  27. The Speed of Thought. Experience of Change, Movement, and Time: A Lockean Account.Jiri Benovsky - 2012 - Locke Studies 12:85-110.
    This paper is about our experience of change and movement, and thus about our experience of time – at least under the reasonable assumption that we (can only) experience time by having experiences of change. This assumption is shared by Locke, whose view on temporal experience, expounded in Book II, Chap.14 of his Essay, will be the main focal point of my paper. Some of the most influential accounts of temporal experience embrace the notion of a "specious present" as an (...)
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  28. Self-Hood and the Flow of Experience.Barry Dainton - 2012 - Grazer Philosophische Studien 84 (1):161-200.
    Analytic philosophy in the 20 th century was largely hostile territory to the self as traditionally conceived, and this tradition has been continued in two recent works: Mark Johnston’s Surviving Death , and Galen Strawson’s Selves . I have argued previously that it is perfectly possible to combine a naturalistic worldview with a conception of the self as a subject of experience , a thing whose only essential attribute is a capacity for unifi ed and continuous experience. I argue here (...)
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  29. The Metaphysics of the 'Specious' Present.Sean Enda Power - 2012 - Erkenntnis 77 (1):121-132.
    The doctrine of the specious present, that we perceive or, at least, seem to perceive a period of time is often taken to be an obvious claim about perception. Yet, it also seems just as commonly rejected as being incoherent. In this paper, following a distinction between three conceptions of the specious present, it is argued that the incoherence is due to hidden metaphysical assumptions about perception and time. It is argued that for those who do not hold such assumptions, (...)
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  30. Broad’s Accounts of Temporal Experience.Oliver William Rashbrook - 2012 - Journal for the History of Analytical Philosophy 1 (5).
    Two extremely detailed accounts of temporal experience can be found in the work of C. D. Broad. These accounts have been subject to considerable criticism. I argue that, when we look more carefully at Broad’s work, we find that much of this criticism fails to find its target. I show that the objection that ultimately proves troubling for Broad stems from his commitment to two principles: i) the Thin-PSA, and ii) the ‘Overlap’ claim. I use this result to demonstrate that (...)
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  31. Time, Passage and Immediate Experience.Barry Dainton - 2011 - In Craig Callender (ed.), Oxford Handbook of Philosophy of Time. Oxford University Press. pp. 382.
  32. Making Sense of Phenomenal Unity: An Intentionalist Account of Temporal Experience.Julian Kiverstein - 2010 - Royal Institute of Philosophy Supplement 67:155-181.
    Our perceptual experiences stretch across time to present us with movement, persistence and change. How is this possible given that perceptual experiences take place in the present that has no duration? In this paper I argue that this problem is one and the same as the problem of accounting for how our experiences occurring at different times can be phenomenally unified over time so that events occurring at different times can be experienced together. Any adequate account of temporal experience must (...)
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  33. Perceiving Temporal Properties.Ian Phillips - 2010 - European Journal of Philosophy 18 (2):176-202.
    Philosophers have long struggled to understand our perceptual experience of temporal properties such as succession, persistence and change. Indeed, strikingly, a number have felt compelled to deny that we enjoy such experience. Philosophical puzzlement arises as a consequence of assuming that, if one experiences succession or temporal structure at all, then one experiences it at a moment. The two leading types of theory of temporal awareness—specious present theories and memory theories—are best understood as attempts to explain how temporal awareness is (...)
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  34. A Brief History of Time Consciousness: Historical Precursors to James and Husserl.Holly Andersen & Rick Grush - 2009 - Journal of the History of Philosophy 47 (2):277-307.
    William James’ Principles of Psychology, in which he made famous the ‘specious present’ doctrine of temporal experience, and Edmund Husserl’s Zur Phänomenologie des inneren Zeitbewusstseins, were giant strides in the philosophical investigation of the temporality of experience. However, an important set of precursors to these works has not been adequately investigated. In this article, we undertake this investigation. Beginning with Reid’s essay ‘Memory’ in Essays on the Intellectual Powers of Man, we trace out a line of development of ideas about (...)
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  35. Time and Tense in Perceptual Experience.Christoph Hoerl - 2009 - Philosophers' Imprint 9:1-18.
    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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  36. Experience and Time.Ian Phillips - 2009 - Dissertation, UCL
    We are no less directly acquainted with the temporal structure of the world than with its spatial structure. We hear one word succeeding another; feel two taps as simultaneous; or see the glow of a firework persisting, before it finally fizzles and fades. However, time is special, for we not only experience temporal properties; experience itself is structured in time. -/- Part One articulates a natural framework for thinking about experience in time. I claim (i) that experience in its experiential (...)
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  37. Sensing Change.Barry Dainton - 2008 - Philosophical Issues 18 (1):362-384.
    We can anticipate what is yet to happen, remember what has already happened, but our immediate experience is confined to the present, the here and now. So much seems common sense. So much so that it is no surprise to see Thomas Reid, that pre-eminent champion of common sense in philosophy, advocating precisely this position.
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  38. The Experience of Time and Change.Barry Dainton - 2008 - Philosophy Compass 3 (4):619-638.
    Can we directly experience change? Although some philosophers have denied it, the phenomenological evidence is unambiguous: we can, and do. But how is this possible? What structures or features of consciousness render such experience possible? A variety of very different answers to this question have been proposed, answers which have very different implications for the nature of consciousness itself. In this brief survey no attempt is made to engage with the often complex (and sometimes obscure) literature on this topic. Instead, (...)
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  39. William James’s “Specious Present” and Willa Cather’s Phenomenology of Memory.Patrick K. Dooley - 2006 - Philosophy Today 50 (5):444-449.
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  40. The Puzzle of Temporal Experience.Sean D. Kelly - 2005 - In Andrew Brook (ed.), Cognition and the Brain: The Philosophy and Neuroscience Movement. Cambridge: Cambridge University Press. pp. 208--238.
    There you are at the opera house. The soprano has just hit her high note – a glassshattering high C that fills the hall – and she holds it. She holds it. She holds it. She holds it. She holds it. She holds the note for such a long time that after a while a funny thing happens: you no longer seem only to hear it, the note as it is currently sounding, that glass-shattering high C that is loud and (...)
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  41. Temporal Awareness.Sean Dorrance Kelly - 2005 - In David Woodruff Smith & Amie L. Thomasson (eds.), Phenomenology and Philosophy of Mind. Oxford: Clarendon Press.
  42. Precis: Stream of Consciousness.Barry Dainton - 2004 - PSYCHE: An Interdisciplinary Journal of Research On Consciousness 10.
    That our ordinary everyday experience exhibits both unity and continuity is uncontroversial, and on the face of it utterly unmysterious. At any moment we have some conscious awareness of both the world about us, as revealed through our perceptual experiences, and our own inner states – our bodily sensations, thoughts, mental images and so on. Since once wakened we tend to stay awake for several hours, tracing out continuous routes through whatever environment we happen to find ourselves in, it is (...)
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  43. "...besser, daß etwas geschieht." Zum Ereignis bei Derrida.Thomas Khurana - 2004 - In Marc Rölli (ed.), Ereignis auf Französisch. Von Bergson bis Deleuze. München: Fink. pp. 235–256.
    Das Wort "Ereignis" (evenement) figuriert in den Texten Derridas von Husserls Wegin die Geschichte am Leitfaden der Geometrie (Derrida 1987; frz. Orig.: 1962) bis hin zu seinen jüngsten Texten (vgl. z.B. Derrida 2001a) in sehr unterschiedlicher Weise, mal beiläufig, mal mit Gewicht, mal als attackierte, mal als heranzitierte oder auch deutlich in Anspruch genommene Kategorie. Nichts liegt näher als der Versuch, das eigentliche Ereignis-Denken Derridas auf eine bestimmte Gruppe von Texten, eine bestimmte Phase seines Werkes zu beschränken. Schon die Form (...)
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  44. Sync-Ing in the Stream of Experience: Time-Consciousness in Broad, Husserl, and Dainton.Shaun Gallagher - 2003 - PSYCHE: An Interdisciplinary Journal of Research On Consciousness 9.
    By examining Dainton's account of the temporality of consciousness in the context of long-running debates about the specious present and time consciousness in both the Jamesian and the phenomenological traditions, I raise critical objections to his overlap model. Dainton's interpretations of Broad and Husserl are both insightful and problematic. In addition, there are unresolved problems in Dainton's own analysis of conscious experience. These problems involve ongoing content, lingering content, and a lack of phenomenological clarity concerning the central concept of overlapping (...)
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  45. Barnett Newman: The 'Zip' and Specious Presents, or Presence. What Am I Doing Here?Patrick Hutchings - 2003 - Literature & Aesthetics 13 (1):71-87.
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  46. Presentism and Consciousness.Neil McKinnon - 2003 - Australian Journal of Philosophy 81 (3):305-323.
    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.
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  47. How Long is Now? Phenomenology and the Specious Present.Susan Pockett - 2003 - Phenomenology and the Cognitive Sciences 2 (1):55-68.
    The duration of “now” is shown to be important not only for an understanding of how conscious beings sense duration, but also for the validity of the phenomenological enterprise as Husserl conceived it. If “now” is too short, experiences can not be described before they become memories, which can be considered to be transcendent rather than immanent phenomena and therefore inadmissible as phenomenological data. Evidence concerning (a) the objective duration of sensations in various sensory modalities, (b) the time necessary for (...)
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  48. The Importance of Time (Philosophical Studies Series).L. Nathan Oaklander - 2001
    The Importance of Time is a unique work that reveals the central role of the philosophy of time in major areas of philosophy. The first part of the book consists of symposia on two of the most important works in the philosophy of time over the past decade: Michael Tooley's Time, Tense, and Causation and D.H. Mellor's Real Time II. What characterizes these essays, and those that follow, are the interchanges between original papers, with original responses to them by commentators. (...)
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  49. Stream of Consciousness: Unity and Continuity in Conscious Experience.Barry Dainton - 2000 - Routledge.
    _Stream of Consciousness_ is about the phenomenology of conscious experience. Barry Dainton shows us that stream of consciousness is not a mosaic of discrete fragments of experience, but rather an interconnected flowing whole. Through a deep probing into the nature of awareness, introspection, phenomenal space and time consciousness, Dainton offers a truly original understanding of the nature of consciousness.
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  50. Experiencing the Future: Kantian Thoughts on Husserl.Eric M. Rubenstein - 2000 - Idealistic Studies 30 (1):61-77.
    Rosenberg's The Thinking Self also takes Husserl to task. Without going into the details here, Rosenberg finds Husserl's reliance on retentions to be inadequate. Instead, Rosenberg proposes that previous representations enter into our unified, instantaneous awareness of a succession as ones of which we are aware that we are, or were, aware of; as items of so-called meta-awareness. But this account falls prey to the same worries as Husserl's. For again, it is by no means clear what a series of (...)
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