This chapter discusses some aspects of the relation between temporal experience and the A versus B debate. To begin with, I provide an overview of the A versus B debate and, following Baron et al. (2015), distinguish between two B-theoretic responses to the A- theoretic argument from experience, veridicalism and illusionism. I then argue for veridicalism over illusionism, by examining our (putative) experiences as of presentness and as of time passing. I close with some remarks on the relation between veridicalism (...) and a deflationary view of the A versus B debate. I suggest that the deflationary view can provide further support for veridicalism. (shrink)

Following a line of research that I have developed for several years, I argue that the best strategy for understanding quantum gravity is to build a picture of the physical world where the notion of time plays no role at all. I summarize here this point of view, explaining why I think that in a fundamental description of nature we must “forget time”, and how this can be done in the classical and in the quantum theory. The idea is to (...) develop a formalism that treats dependent and independent variables on the same footing. In short, I propose to interpret mechanics as a theory of relations between variables, rather than the theory of the evolution of variables in time. (shrink)

Law bends the past of a community's common life towards its future. Precedent is one of law's favored tools for doing the bending, and legal systems that assign precedent a starring role seem especially mindful of time. Yet, mindfulness of time goes far deeper into law's DNA. It is not limited to the doctrine of precedent or unique to common‐law jurisdictions. Recognizing that time is an elemental dimension of human experience and basic ordering principle of practical agency, law utilizes and (...) orders time. Temporality is essential to law's distinctive mode of governance and guidance. (shrink)

Can the second law of thermodynamics explain our mental experience of the direction of time? According to an influential approach, the past hypothesis of universal low entropy also explains how the psychological arrow comes about. We argue that although this approach has many attractive features, it cannot explain the psychological arrow after all. In particular, we show that the past hypothesis is neither necessary nor sufficient to explain the psychological arrow on the basis of current physics. We propose two necessary (...) conditions on the workings of the brain that any account of the psychological arrow of time must satisfy. And we propose a new reductive physical account of the psychological arrow of time compatible with time-symmetric physics, according to which these two conditions are also sufficient. Our proposal has some radical implications, for example, that the psychological arrow of time is fundamental, whereas the temporal direction of entropy increase in the second law of thermodynamics and the past hypothesis is derived from it, rather than the other way around. 1Introduction2A Physical Account of the Psychological Arrow of Time3Necessary Conditions for the Psychological Arrow of Time4The Psychological Arrow of Time via the Second Law of Thermodynamics and the Past Hypothesis5Why the Past Hypothesis Is Insufficient for the Psychological Arrow of Time5.1Stage 1, Version 1: From the past hypothesis to the psychological arrow via typicality5.2Stage 1, Version 2: From the past hypothesis to the psychological arrow via dynamical or causal considerations5.3Stage 2: From entropy gradient in the brain to the psychological arrow of time6Why the Past Hypothesis Is Unnecessary for the Psychological Arrow of Time7A New Reductive Account of the Psychological Arrow of Time. (shrink)

A possible solution is offered to help resolve the “two times problem” regarding the veridical and illusory nature of time. First it is recognized that the flow of time is part of a wider array of temporal experiences referred to as manifest time, all of which need to be reconciled. Then, an information gathering and utilizing system model is used as a basis for a view of manifest time. The model IGUS robot of Hartle that solves the “unique present” debate (...) is enhanced with veridical and illusory components of not only the flow of time but also the larger entity of manifest time, providing a dualistic IGUS robot that represents all of the important temporal experiences. Based upon a variety of prior experiments, that view suggests that the veridical system is a reflection of accepted spacetime cosmologies and through natural selection begets the illusory system for functional purposes. Thus, there are not two opposing times, one outside and one inside the cranium. There is just one fundamental physical time which the brain developed, now possesses and is itself sufficient for adaption but then enhances. The illusory system is intended to provide a more satisfying experience of physical time, and better adaptive behavior. Future experiments to verify that view are provided. With a complete veridical system of temporal experiences there may be less need to reify certain temporal experiences so that the two times problem is less of a problem and more of a phenomenon. (shrink)

There is a long standing debate as to whether or not time is ‘real’ or illusory, and whether or not human time is a direct reflection of physical time. Differing spacetime cosmologies have opposing views. Exactly what human time entails has, in our opinion, led to the failure to resolve this ‘two times’ problem. To help resolve this issue we propose a dualistic model of human time in which each component has both an illusory and non-illusory aspect. With the dualistic (...) model we are able to provide experimental tests for all of the human time assertions of 10 chosen spacetime cosmologies. The illusory aspect of the ‘present,’ i.e. a ‘unique present’ was confirmed. An information gathering and utilizing system was constructed using a virtual reality apparatus allowing the observer to experientially roam back and forth along the worldline ad lib. The phenomenon of ‘change’ was experimentally found to be illusory at high frequency observation and non-illusory at low frequency observation, the latter phenomenon coinciding with ‘change’ referred to in the ‘Order of Time’ and ‘Relativity Refounded’ views. Additional experiments are presented indicating that both motion and temporality are dualistic. In sum, the dualistic model of human time allows for the existence of both illusory and non-illusory aspects of human time that are not in conflict with one another. It also provides experimental evidence for various spacetime cosmological assertions regarding human time. (shrink)

Do time travellers retain their normal freedom and abilities when they travel back in time? Lewis, Horwich and Sider argue that they do. Time-travelling Tim can kill his young grandfather, his younger self, or whomever else he pleases—and so, it seems can reasonably deliberate about whether to do these things. He might not succeed. But he is still just as free as a non-time traveller. I’ll disagree. The freedom of time travellers is limited by a rational constraint. Tim can’t reasonably (...) deliberate on killing his grandfather, certain that he’ll fail. If Tim follows his evidence, and appropriately self-predicts, he will be certain he won’t kill his grandfather. So if Tim is both evidentially and deliberatively rational, he can’t deliberate on killing his grandfather. This result has consequences. Firstly, it shows how evidential limits in the actual world contribute to our conception of the future as open. Secondly, it undercuts arguments against the possibility of time travel. Thirdly, it affects how we evaluate counterfactuals in time travel worlds, as well as our own. I’ll use the constraint to motivate an evidential and temporally neutral method of evaluating counterfactuals that holds fixed what a relevant deliberating agent has evidence of, independently of her decision. Using this method, an agent’s local abilities may be affected by what happens globally at other times, including the future. (shrink)

This article provides a conceptual map of the affective terrain while focusing on enduring positive affective attitudes, such as love and happiness. The first section of the article examines the basic characteristics of affective attitudes, i.e., intentionality, feeling, and dispositionality, and classifies the various affective attitudes accordingly. An important distinction in this regard is between acute, extended, and enduring affective attitudes. Then a discussion on the temporality of affective attitudes is presented. The second section discusses major mechanisms that enable long-lasting (...) affective attitudes to endure. These mechanisms include, Hedonic adaptation, which reduces affective intensity, thereby enabling adaptation to a stable, average level of affective intensity; Positive mood offset, which maintains a moderate level of positive mood in the absence of adverse stimuli; The enduring mood of being dissatisfied, thereby keeping the agent’s interest high, and Meaningful development, which underlies the continuation and enhancement of the affective attitude. Each of these mechanisms sustains, in its own unique way, the balance required for enduring affective attitudes. The third section applies the above considerations to two major enduring positive affective attitudes: the mood of lasting happiness and the enduring emotion of profound romantic love. Time is typically a necessary condition for the creation and enhancement of such love. However, it is not a sufficient condition. So only in some cases, but not in all, does loving longer mean loving more. (shrink)

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.

It is often thought that there is little that seems more obvious from experience than that time objectively passes, and that time is, in this respect, quite unlike space. Yet nothing in the physical picture of the world seems to correspond to the idea of such an objective passage of time. In this paper, I discuss some attempts to explain this apparent conflict between appearance and reality. I argue that existing attempts to explain the conflict as the result of a (...) perceptual illusion fail, and that it is, in fact, the nature of memory, rather than perception, that explains why we are inclined to think of time as passing. I also offer a diagnosis as to why philosophers have sometimes been tempted to think that an objective passage of time seems to figure directly in perceptual experience, even though it does not. (shrink)