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, (...) so long as we are clear about what the doctrine is really saying, we can make perfect sense of the specious present doctrine. (shrink)

This paper explores early Australasian philosophy in some detail. Two approaches have dominated Western philosophy in Australia: idealism and materialism. Idealism was prevalent between the 1880s and the 1930s, but dissipated thereafter. Idealism in Australia often reflected Kantian themes, but it also reflected the revival of interest in Hegel through the work of ‘absolute idealists’ such as T. H. Green, F. H. Bradley, and Henry Jones. A number of the early New Zealand philosophers were also educated in the idealist tradition (...) and were influential in their communities, but produced relatively little. In Australia, materialism gained prominence through the work of John Anderson, who arrived in Australia in 1927, and continues to be influential. John Anderson had been a student of Henry Jones, who might therefore be said to have influenced both main strands of Australian philosophical thought. (shrink)