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2024, Acta Analytica
https://doi.org/10.1007/s12136-024-00586-3…
25 pages
1 file
Metaphysicians who are aware of modern physics usually follow Putnam (1967) in arguing that Special Theory of Relativity is incompatible with the view that what exists is only what exists now or presently. Partisans of presentism (the motto 'only present things exist') had very difficult times since, and no presentist theory of time seems to have been able to satisfactorily counter the objection raised from Special Relativity. One of the strategies offered to the presentist consists in relativizing existence to inertial frames. This unfashionable strategy has been accused of counterfeiting, since the meaning of the concept of existence would be incompatible with its relativization. Therefore, existence could only be relativistically invariant. In this paper, I shall examine whether such an accusation hits its target, and I will do this by examining whether the different criteria of existence that have been suggested by the Philosophical Tradition from Plato onwards imply that existence cannot be relativized.
2014
The analytic metaphysics of time is characterized by some conceptual distinctions such as "tensed" vs. "tenseless" and "A-series" vs. "B-series" which leads to many opposing views being apparently substantial and metaphysical in character (see, for instance: . As in other fields of ontology, however, the debates within the philosophy of time seemingly have a common fate: at the beginning, two or more intuitively profoundly different positions are spelled out philosophically, a long-lasting debate starts, people defend their views vigorously and with highly sophisticated arguments, but after some decades the dispute reaches a stalemate. Then, the question arises whether there really is a substantial ontological distinction, or whether in fact the dispute is merely verbal, dissolvable by disambiguation of the relevant concepts. The dispute between presentists and eternalists is one paradigmatic example of this sort. 1
It seems to be the general consensus that Einstein's special theory of relativity precludes an absolute present in its conviction that simultaneity is relative. This bodes ill for the presentist who's view depends on there being an absolute present, which is absolutely simultaneous for every observer. If the special theory truly entails relativity of simultaneity, then it is in direct conflict with presentism. If not, the presentist is at least free to grapple with the other implications of relativity. This paper aims to show that the special theory does not literally require relativity of simultaneity and that observations made from inertial reference frames do not necessarily endanger the existence of the ontological present.
Cambridge Scholars Publishing, 2013
The concept of relativity is born of the confrontation between Cartesians and Helmontians on the early modern battlefield of the philosophy of science. It was one of the favourite issues of essayistic speculation in the later nineteenth century when it came to be perceived as a more appropriate epistemic position than Kantian transcendentalism in a post-Nietzschean world, which had experienced the transvaluation of all values. Walter Horatio Pater saw in relativity the very spirit of modernity. In its twentieth-century hypostasis, radicalized by existentialism and aggravated by the agno sticism of the Copenhagen School of Quantum Physics, relativism was both lauded, especially by vanguard artists and subversive social groups, and exposed as an amoral and dangerous attitude. Our essay is a revisionary and historicist approach to the issue, which cuts across the disciplinary borders of science, philosophy, ethics and art. Earlier versions of current theories in the New Physics, such as relative time and space, the two (implicate and explicate) orders, the superposition of states, fractal geometry, or space-time, are traced back to the work of Kepler, Leibniz or D’Alembert. Such ground-breaking ideas, first launched in the tentative form of the essay, which acquired a quasi- canonical status in the French Encyclopaedia, referenced other disciplinary fields (psychology, ethics, social science), and entered into fertile negotiations with discursive and formal innovations in literature.
In this paper an analogy is drawn between certain features of Einstein's special theory of relativity and the model of signification encountered on the part of poststructuralists Lacan and Derrida. This analogy pivots on an achievement that is common to both Einstein's theory and the (post-) structuralist model of the sign, namely to have subverted the conceit of having access to something 'absolute' – an 'absolute' spatiotemporal vantage point, in the case of Einstein, and 'absolute' (immediate, fully present) meaning in the case of Derrida and Lacan. To be able to demonstrate this, the functioning of the structuralist 'sign' as well as its radicalized poststructuralist counterpart is contrasted with the traditional referential model of meaning, while Einstein's special theory is scrutinized with a view to establishing a basis for comparison with poststructuralist semiotics.
2021
Presentism is one of the most influential views on the nature of time. It claims, roughly, that only the present exists. It is widely held that special relativity is highly problematic for presentism. I show that arguments to this end rely on interpretations the presentist need not accept. I further show that a spatial hyperplane – which is roughly what amounts to a moment in time when sketched in the context of special relativity – is the best geometry with which to formulate presentism. This is done by showing that postulating any other geometry results in the world needing to have an undetectable set of laws governing the true motions of objects. These hidden laws are at odds with the truth of special relativity and thus would undercut our reason for accepting special relativity in the first place. This then fixes what the presentist should think their view amounts to in the context of special relativity and sets the proper stage for the debate between presentists and their oppon...
The passage of time has puzzled metaphysicians for a long time. This essay will discusses two of those puzzles, the problem of future contingencies, which leads some to nonclassical logics analogous to those inspired by the sorites, and the problem of temporary intrinsics, which calls into question the possibility of objects undergoing change while continuing to be the same object. The first problem is discussed in Aristotle's De Interpretatione, (1963) Chapter 9. The second problem arose in response to Heraclitus' position, as understood by Plato and Aristotle, that nothing can survive change. Arguably, Heraclitus' problem shaped important parts of the metaphysical systems of these two thinkers, and so of the rest of Western philosophy. Recently, new Heracliteans have emerged with radical reconceptions of the nature of reality designed to accommodate the Heraclitean argument. This essay argues that radical solutions to these two problems rest on misconceiving the semantics of predication and of tense, and that a neo-Davidsonian approach to truth, essentialism, being and semantics can solve both problems by essentially endorsing common sense.
2011
Defining 'presentism' in a way that saves it from being trivially false yet metaphysically substantively distinct from eternalism is no mean feat, as the first part of this collection testifies. In Wüthrich (forthcoming), I have offered an attempt to achieve just this, arguing that this is best done in the context of modern spacetime theories. Here, I shall refrain from going through all the motions again and simply state the characterization of an ersatzist version of presentism as it has emerged from considerations there. Any acceptable formulation of presentism should remain neutral among competing spacetime theories in order to enable the present project of assessing the compatibility of presentism with various theories of modern physics, including both spacetime theories and theories of physical processes situated in a spatiotemporal setting.
I present a discussion of some issues in the ontology of spacetime. After a characterisation of the controversies among relationists, substantivalists, eternalists, and presentists, I offer a new argument for rejecting presentism, the doctrine that only present objects exist. Then, I outline and defend a form of spacetime realism that I call event substantivalism. I propose an ontological theory for the emergence of spacetime from more basic entities (timeless and spaceless ‘events’). Finally, I argue that a relational theory of pre-geometric entities can give rise to substantival spacetime in such a way that relationism and substantivalism are not necessarily opposed positions, but rather complementary. In an appendix I give axiomatic formulations of my ontological views.
The aim of this paper is to make presentism a dynamic view of reality by basing it on a notion of dynamic existence, that is, on a notion of existence which has a dynamic character. The paper shows that both of the notions of existence which are used in metaphysical theories of time (in presentism and eternalism) have a static character and, while such a notion is useful for eternalists, it is useless for presentists if they want to make their view able to remain in agreement with our everyday experience and self-consistent. It is demonstrated that both empirical and theoretical arguments indicate that the presentist should replace the notion of this static existence with the notion of a dynamic existence and that this maneuver allows the presentist to treat his/her existential thesis as equivalent to the thesis that time flows. Not only does this strategy allow us to express presentism in a simple, homogenous way which remains in agreement with our experience, but also permits us to solve some of the difficult problems which presentism faces, such as, for example, the objection of triviality and the question about the rate of time passage. Moreover, such an approach to presentism allows us to solve fundamental metaphysical problems concerning time such as the problem of the openness of the future and the fixity of the past, direction of causation, and relations between presentism and persistence through time by endurance.
It is often claimed that the debate between presentism and eternalism is merely verbal, because when we use tensed, detensed or tenseless notions of existence, there is no difference in the accepted metaphysical statements between the adherents of both views. On the contrary, it is shown in this paper that when we express their positions making use, in accordance with intentions of the presentists and the eternalists, of the tensed notion of existence (in the case of the presentists) and the detensed or tenseless notion (in the case of the eternalists), the controversy remains deep and very important for us, because both ontological claims express a different attitude to the existence of the flow of time. It is shown that not only does the proposed approach to presentism and eternalism exactly express the intentions of the adherents of both views but it also offers a better understanding of them joining together seemingly different theses maintained by the presentists and the eternalists, and explaining at the same time the dynamism of the presentists' ontology. The paper takes for granted that we should assess metaphysical theories in a similar way as we assess scientific theories, that is on the basis of their explanatory value.
Presentism is roughly the view that only the present exists. This view requires an absolute simultaneity relation. The special theory of relativity, however, is highly successful and does not account for absolute simultaneity. This is widely regarded as an evidential threat to presentism. In what follows, I propose a modest evidential argument in support of presentism on the basis of the physical evidence itself. A weak relativity postulate is shown to follow from a weak light-speed postulate. The weak light-speed postulate, in turn, is shown to be more probable on presentism than on its main rival doctrine, eternalism. Specifically, when one accounts for possible worlds in which the space-time metric is Euclidean (+,+,+,+) rather than Lorentzian (-,+,+,+), the empirical evidence turns out to be more probable on presentism than on eternalism. If successful, this argument provides modest evidential support for presentism and against eternalism. However, the support is drawn from an unexpected source: the physical evidence itself.
Time, Reality & Experience
The Resolution of Einstein's Relativistic Paradoxes through the Principle of the Third Observer and the Ontological Now, 2025
Special and General Relativity are experimentally robust theories, yet their standard interpretation gives rise to enduring paradoxes—such as the twin paradox, simultaneity conflicts, and the event horizon dilemma. This paper argues that these paradoxes do not stem from physical laws themselves, but from the interpretational confinement to purely relational reference frames. We propose the Principle of the Third Observer as a conceptual tool for reconstructing an objective, contradiction-free event structure—a framework rooted in the ontological claim that “The Now is Being.” This ontological Now, distinct from relative proper time (Becoming), provides a unified temporal structure in which all physical events coexist. Applying this principle, we reexamine classical paradoxes and show they dissolve under this deeper framework. Notably, the event horizon paradox is resolved via the “Time Cage” model, in which infall is never completed within the shared Now. This paper contributes to the literature by offering a novel, philosophically grounded interpretation of relativistic effects, restoring coherence to the nature of time and reality.
1992
In a recent article [1] MA Oliver argues there is a conflict between Einstein's Special Theory of Relativity (STR) and Cosmology. In ascertaining this conflict (see below), Oliver finds allies in Bergmann [2] and Bondi [3]. To resolve this conflict, he proposes to restore “the classical (mechanical) concepts of space and time”[1, p. 666] and an absolute rest-frame.
The Oxford Philosopher, 2015
In this short paper I will be presenting and evaluating the arguments provided by Keller and Nelson in their paper, ‘Presentists Should Believe in Time-Travel.’ I will show that their presuppositions, which are essential to their arguments, have the potential to devastate their central position. We will see that one of these presuppositions comes into conflict with the General Theory of Relativity, and I will demonstrate that this endangers both their own agenda and presentism as a whole.
The paper addresses the relationship between ontological realism and Putnam's thesis of conceptual relativity. The paper divides into three parts. The first part aims to reconstruct the notion of conceptual relativity, focusing on Putnam's example involving mereological principles of individuation of objects. The second part points to some major shortcomings of the mereological example of conceptual relativity and then moves to a different version of conceptual relativity, which targets objects posited by mature scientific theories. I claim that the mereological and the scientific version of conceptual relativity are different in important respects and that two main types of conceptual relativity therefore need to be distinguished. In the third part, I show that conceptual relativity is not in tension with realism. More specifically, conceptual relativity is not in tension with " realism in metaphysics " that Putnam adopted in the last decade before his death.
I give a new and more general argument against Presentism within relativistic spacetimes. This argument is untouched by different recent proposals designed to save presentism in a relativistic setting.
In this paper I argue that the debate between the so-called “presentists” – according to whom only the present is real – and the “eternalists”, according to whom past present and future are equally real, has no ontological significance. In particular, once we carefully distinguish between a tensed and a tenseless sense of existence, it is difficult to find a single ontological claim on which the two parties could disagree. Since the choice of using a tense or a tenseless language is dictated by purely pragmatic reasons, we should abstain from bringing to bear pseudo-debates generated by the “tensed” or the “tenseless theories” of time on the question of understanding the philosophical implications of contemporary spacetime theories, or notions like becoming, change and persistence in time.
The paper defends the thesis that it's possible to maintain some conceptual preconditions of overcoming of relativistic intentions in modern philosophy of science ("there are no any general foundations in philosophy of science"). We found two general foundations in philosophy of science as a minimum. From the first side it's realistic to reveal on the base of special understanding of time the value of time not only in natural thought (especially in theory of gravity) but also in humanitarian knowledge. That's why philosophy of science has independent position in epistemology and ontology corresponding to interpretation of time as a general category of scientific thinking. The nature of time has internally inconsistent (paradoxical) character. Time is phenomenon which existing and not existing at the same time. This phenomenon is identified with imaginary movement and also ideal (formal) process of formation of the nature. The general understanding of time is co...
2014
The two broadest categories in the philosophy of time are the A-theory and the the B-theory. The labels come from John Mctaggart. He believed that there were two characteristics one might ascribe to time. Let"s think of time as a sequence built of out of discrete portions called time slices. One rather obvious feature of the sequence is that the individual slices are ordered. At least part of what it means for a time sequence to have happened is that the time segments that compose it were ordered in a certain way. When I see the lightning bolt at some time, t1, and hear the thunder at some time t2, it seems right to say that t1 is earlier than t2. This aspect of time is what Mctaggart calls the B-relations. These relations include being earlier than, being later than, or being simultaneous with.
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