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Natalja Deng
Yonsei University
  1. Fine's McTaggart, Temporal Passage, and the A Versus B Debate.Natalja Deng - 2013 - Ratio 26 (1):19-34.
    I offer an interpretation and a partial defense of Kit Fine's ‘Argument from Passage’, which is situated within his reconstruction of McTaggart's paradox. Fine argues that existing A-theoretic approaches to passage are no more dynamic, i.e. capture passage no better, than the B-theory. I argue that this comparative claim is correct. Our intuitive picture of passage, which inclines us towards A-theories, suggests more than coherent A-theories can deliver. In Finean terms, the picture requires not only Realism about tensed facts, but (...)
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  2.  93
    Time, Metaphysics Of.Natalja Deng - forthcoming - Routledge Encyclopedia of Philosophy.
    Metaphysics is the part of philosophy that asks questions about the nature of reality – about what there is, and what it is like. The metaphysics of time is the part of the philosophy of time that asks questions about the nature of temporal reality. One central such question is that of whether time passes or flows, or whether it has a dynamic aspect.
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  3.  69
    SEP Entry: Eternity in Christian Thought.Natalja Deng - 2018 - Stanford Encyclopedia of Philosophy 2018.
    This entry provides an overview of some key positions on God and time and discusses arguments for and against divine timelessness. The final section outlines some other philosophical contexts in which the concept of eternity can play a role.
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  4.  65
    Religion for Naturalists.Natalja Deng - 2015 - International Journal for Philosophy of Religion 78 (2):195-214.
    Some naturalists feel an affinity with some religions, or with a particular religion. They may have previously belonged to it, and/or been raised in it, and/or be close to people who belong to it, and/or simply feel attracted to its practices, texts and traditions. This raises the question of whether and to what extent a naturalist can lead the life of a religious believer. The sparse literature on this topic focuses on religious fictionalism. I also frame the debate in these (...)
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  5.  12
    Religion for Naturalists and the Meaning of Belief.Natalja Deng - forthcoming - European Journal for Philosophy of Religion.
    This article relates the philosophical discussion on naturalistic religious practice to Tim Crane’s The Meaning of Belief: Religion from an Atheist’s Point of View, in which he claims that atheists can derive no genuine solace from religion. I argue that Crane’s claim is a little too strong. There is a sense in which atheists can derive solace from religion and that fact is worth acknowledging (whether or not this counts as ‘genuine’ solace).
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  6. Our Experience of Passage on the B-Theory.Natalja Deng - 2013 - Erkenntnis 78 (4):713-726.
    Elsewhere I have suggested that the B-theory includes a notion of passage, by virtue of including succession. Here, I provide further support for that claim by showing that uncontroversial elements of the B-theory straightforwardly ground a veridical sense of passage. First, I argue that the B-theory predicts that subjects of experience have a sense of passivity with respect to time that they do not have with respect to space, which they are right to have, even according to the B-theory. I (...)
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  7.  77
    On ‘Experiencing Time’: A Response to Simon Prosser.Natalja Deng - 2018 - Inquiry: An Interdisciplinary Journal of Philosophy 61 (3):281-301.
    In his recent book ‘Experiencing time’, Simon Prosser discusses a wide variety of topics relating to temporal experience, in a way that is accessible both to those steeped in the philosophy of mind, and to those more familiar with the philosophy of time. He forcefully argues for the conclusion that the B-theorist of time can account for the temporal appearances. In this article, I offer a chapter by chapter response.
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  8.  35
    Making Sense of the Growing Block View.Natalja Deng - 2017 - Philosophia 45 (3):1113-1127.
    In this paper, I try to make sense of the growing block view using Kit Fine’s three-fold classification of A-theoretic views of time. I begin by motivating the endeavor of making sense of the growing block view by examining John Earman’s project in ‘Reassessing the prospects for a growing block model of the universe’. Next, I review Fine’s reconstruction of McTaggart’s argument and its accompanying three-fold classification of A-theoretic views. I then consider three interpretations of Earman’s growing block model: the (...)
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  9. Questions About 'Internal and External Questions About God'.Natalja Deng - 2012 - Religious Studies 48 (2):257-268.
    This article is an evaluation of Le Poidevin’s use of Carnap ’s stance on ontology within the philosophy of religion. Le Poidevin claims that 1) theists need to take God to be a putative entity within space-time in order for their claim that God exists to be meaningful, and that 2) instrumentalism about theology is viable. I argue that although Le Poidevin’s response to Carnap ’s argument is no less problematic than that argument itself, his position is in fact thoroughly (...)
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  10.  86
    On Explaining Why Time Seems to Pass.Natalja Deng - 2013 - Southern Journal of Philosophy 51 (3):367-382.
    Usually, the B-theory of time is taken to involve the claim that time does not, in reality, pass; after all, on the B-theory, nothing really becomes present and then more and more past, times do not come into existence successively, and which facts obtain does not change. For this reason, many B-theorists have recently tried to explain away one or more aspect(s) of experience that they and their opponents take to constitute an experience of time as passing. In this paper, (...)
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  11.  54
    How A-Theoretic Deprivationists Should Respond to Lucretius.Natalja Deng - 2015 - Journal of the American Philosophical Association 1 (3):417-432.
    What, if anything, makes death bad for the deceased themselves? Deprivationists hold that death is bad for the deceased iff it deprives them of intrinsic goods they would have enjoyed had they lived longer. This view faces the problem that birth too seems to deprive one of goods one would have enjoyed had one been born earlier, so that it too should be bad for one. There are two main approaches to the problem. In this paper, I explore the second (...)
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  12. 'Beyond A- and B-Time' Reconsidered.Natalja Deng - 2010 - Philosophia 38 (4):741-753.
    This article is a response to Clifford Williams’s claim that the debate between A- and B theories of time is misconceived because these theories do not differ. I provide some missing support for Williams’s claim that the B-theory includes transition, by arguing that representative B-theoretic explanations for why we experience time as passing (even though it does not) are inherently unstable. I then argue that, contra Williams, it does not follow that there is nothing at stake in the A- versus (...)
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  13. On Whether B-Theoretic Atheists Should Fear Death.Natalja Deng - 2015 - Philosophia 43 (4):1011-1021.
    In this paper I revisit a dispute between Mikel Burley and Robin Le Poidevin about whether or not the B-theory of time can give its adherents any reason to be less afraid of death. In ‘Should a B-theoretic atheist fear death?’, Burley argues that even on Le Poidevin’s understanding of the B-theory, atheists shouldn’t be comforted. His reason is that the prevalent B-theoretic account of our attitudes towards the past and future precludes treating our fear of death as unwarranted. I (...)
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  14.  67
    What is Temporal Ontology?Natalja Deng - 2018 - Philosophical Studies 175 (3):793-807.
    Temporal ontology is the part of ontology involving the rival positions of presentism, eternalism, and the growing block theory. While this much is clear, it’s surprisingly difficult to elucidate the substance of the disagreement between presentists and eternalists. Certain events happened that are not happening now; what is it to disagree about whether these events exist? In spite of widespread suspicion concerning the status and methods of analytic metaphysics, skeptics’ doubts about this debate have not generally been heeded, neither by (...)
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  15. Acknowledgement and the Paradox of Tragedy.Daan Evers & Natalja Deng - 2016 - Philosophical Studies 173 (2):337-350.
    We offer a new answer to the paradox of tragedy. We explain part of the appeal of tragic art in terms of its acknowledgement of sad aspects of life and offer a tentative explanation of why acknowledgement is a source of pleasure.
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  16.  50
    Does Physics Make Us Free? [REVIEW]Natalja Deng & Klaas Landsman - 2017 - Metascience 26 (1):127-130.
    This is a joint review of Jenann Ismael's 'How physics makes us free' (OUP).
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  17.  19
    Metaphysics, Science, and Religion: A Response to Hud Hudson.Natalja Deng - 2017 - Journal of Analytic Theology 5 (1):613-620.
    ㅤThis is a response to Hud Hudson's book 'The Fall and Hypertime' (OUP).
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  18.  15
    Debates in the Metaphysics of Time. [REVIEW]Natalja Deng - 2015 - International Studies in the Philosophy of Science 29 (3):340-344.
    This is a review of 'Debates in the Metaphysics of Time' (Bloomsbury), ed. by Nathan Oaklander.
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  19.  8
    Questions About ‘Internal and External Questions About God’.Natalja Deng - 2012 - Religious Studies 48 (2):257-268.
    This article is an evaluation of Le Poidevin’s use of Carnap’s stance on ontology within the philosophy of religion. Le Poidevin claims that () theists need to take God to be a putative entity within space-time in order for their claim that God exists to be meaningful, and that () instrumentalism about theology is viable. I argue that although Le Poidevin’s response to Carnap’s argument is no less problematic than that argument itself, his position is in fact thoroughly un-Carnapian. The (...)
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  20.  2
    God and Time.Natalja Deng - 2019 - Cambridge University Press.
    The God of Western religion is said to be eternal. But what does that mean? Is God somehow beyond time, living a life that does not involve one thing after another? Or is God's relationship to time much more like ours, so that God's eternality just consists in there being no time at which God doesn't exist? Even for non-believers, these issues have interesting implications for the relation between historical and scientific findings on the one hand, and religion on the (...)
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