C. D. Broad's writing on various philosophical issues spans more than half a century. Rather than attempt to trace the development of his thought throughout these fifty years this book considers his most representative work, namely, The Mind and Its Place in Nature. Nor does the scope of this study encompass the whole of that book, but only some of the issues he discusses in it. Specifically, Oaklander considers what Broad has to say about such fundamental issues as substance, universals, relations, space, time, and intentionality in the contexts of perception, memory and introspection. L. Nathan Oaklander studied philosophy at the university of Iowa. He is a student of Gustav Bergmann, one of the most distinguished ontologist in 20th century philosophy.

Studies in Analytic PhilosophySeries Editor: Quentin Smith, Western Michigan UniversityL. Nathan Oaklander is one of the leading philosophers of time defending the tenseless or B-Theory of time. He has remained at the forefront of this field since the early 1980s and today he is arguably the most formidable opponent of the tensed or A-theory of time. Much of the direction of the debate in this field for the past twenty years or so, especially in regards to the new tenseless theory of time, has been influenced by Oaklander's work. This book presents a carefully argued defense of the tenseless theory of time.The topics discussed include: the ontology of A- and B-theories of time; presentism; the open future theory; the A/B theory; defending the B-theory of time; temporal experience; temporal semantics; and time, identity, responsibility, and freedom.L. Nathan Oaklander (Flint, MI) is professor of philosophy and chair of the Department of Philosophy at the University of Michigan, Flint. He is the author or editor of numerous books on philosophy and the problem of time, including Time, Change and Freedom and The Importance of Time.

To understand the role of time within the scope of 20th century ontology, after the fundamental works of E. Husserl, M. Heidegger, P. Ricoeur, and E. Levinas, means to develop simultaneously the ontology of time. My aim is to demonstrate that in a definite sense the postmodern onto-logy is chrono-logy. The argument proceeds (and this constitutes its essential novelty) within the 'multidimensional space' involving not only the synchronic stratum of current conceptuality in its internal logical relationships, but also the diachronic axis of conceptual genesis. I apply different strategies of analysis in order to emphasize that the concept of the human Self, the concept of being, and the concept of time are inseparably linked with one another. To this triad I add one more link of a theological nature, viz. the relationship between God and the human mind as it has been developed in Orthodox apophatic theology and during the Scholastic controversies concerning the problem of visio Dei.

A new 2024 translation of Martin Heidegger's major work "Being and Time" (Sein und Zeit), originally published in 1927 in multiple publications. This edition contains a new afterword by the Translator, a timeline of Heidegger's life and works, a philosophic index of core Heideggerian concepts and a guide for terminology across 19th and 20th century Existentialists. This translation is designed for readability and accessibility to Heidegger's enigmatic and dense philosophy. Complex and specific philosophic terms are translated as literally as possible and academic footnotes have been removed to ensure easy reading. Being and Time presents a complex philosophical discourse on the nature of being (Sein) and time (Zeit), focusing in particular on the temporal-existentialist concept of Dasein, a term that combines the German words for "to be" (sein) and "there" (da). This classic philosophic work examines the traditional metaphysical understanding of being, arguing that this understanding, typically based on the idea of a constant presence, fails to account for the temporal and existential dimensions of being. Heidegger proposes that an understanding of being requires an analysis of Dasein, which is characterized not only by its existence, but also by its being in the world and its temporal existence. The concept of Dasein is central to the his argument, emphasizing that Dasein is always already situated in a world, and its understanding of being is shaped by its temporal existence. This perspective challenges traditional metaphysical notions of being as static and unchanging, proposing instead that being is fundamentally temporal and connected to human existence and understanding. As the title suggests, Heidegger sees the question of Being as indistinguishable from Time, arguing that Newtonian conceptions of time as a series of now-points are inadequate for understanding the being of Dasein. His Ontochronology argues that the existential and ontological analysis of Dasein reveals a more fundamental concept of time, one that is integral to the structure of Being itself. The text further elaborates on the idea of "thrownness" and several other existentialist themes. Thrownness is one of the three conditions that signifies Dasein's immersion in the world, where it finds itself already entangled in a web of relations and meanings. This "thrownness", combined with Dasein's inherent being-toward-death, underscores the existential condition of human beings, framing their existence as a continual engagement with their own finitude and the possibilities of their being. Heidegger posits that understanding the nature of being requires a fundamental rethinking of both being and time, dogmatically stating that the true nature of being can only be grasped through an understanding of the temporality that characterizes the existence of being.

Ross P. Cameron argues that the flow of time is a genuine feature of reality. He suggests that the best version of the A-Theory is a version of the Moving Spotlight view, according to which past and future beings are real, but there is nonetheless an objectively privileged present. Cameron argues that the Moving Spotlight theory should be viewed as having more in common with Presentism (the view that reality is limited to the present) than with the B-Theory (the view that time is just another dimension like space through which things are spread out). The Moving Spotlight view, on this picture, agrees with Presentism that everything is the way it is now, it simply thinks that non-present beings are amongst the things that are now some way. Cameron argues that the Moving Spotlight theory provides the best account of truthmakers for claims about what was or will be the case, and he defends the view against a number of objections, including McTaggart's argument that the A-Theory is inconsistent, and the charge that if the A-Theory is true but presentism false then we could not know that we are present. The Moving Spotlight defends an account of the open future--that what will happen is, as yet, undetermined--and argues that this is a better account than that available to the Growing Block theory.

This book contains selected papers from the First International Conference on the Ontology of Spacetime. Its fourteen chapters address two main questions: first, what is the current status of the substantivalism/relationalism debate, and second, what about the prospects of presentism and becoming within present-day physics and its philosophy? The overall tenor of the four chapters of the book’s first part is that the prospects of spacetime substantivalism are bleak, although different possible positions remain with respect to the ontological status of spacetime. Part II and Part III of the book are devoted to presentism, eternalism, and becoming, from two different perspectives. In the six chapters of Part II it is argued, in different ways, that relativity theory does not have essential consequences for these issues. It certainly is true that the structure of time is different, according to relativity theory, from the one in classical theory. But that does not mean that a decision is forced between presentism and eternalism, or that becoming has proved to be an impossible concept. It may even be asked whether presentism and eternalism really offer different ontological perspectives at all. The writers of the last four chapters, in Part III, disagree. They argue that relativity theory is incompatible with becoming and presentism. Several of them come up with proposals to go beyond relativity, in order to restore the prospects of presentism. · Space and time in present-day physics and philosophy · Introduction from scratch of the debates surrounding time · Broad spectrum of approaches, coherently represented

Thisness Presentism outlines and defends a novel version of presentism, the view that only present entities exist and what is present really changes, a view of time that captures a real and objective difference between what is past, present, and future, and which offers a model of reality that is dynamic and mutable, rather than static and immutable. The book advances a new defence of presentism by developing a novel ontology of thisness, combining insights about the nature of essence, the metaphysics of propositions, and the relationship between true propositions and the elements of reality that make them true, alongside insights about time itself. It shows how, by accepting an ontology of thisness, presentists can respond to a number of pressing challenges to presentism, including claims that presentism cannot account for true propositions about the past, and that it is inconsistent with the reality of temporal passage and the openness of the future. This is one of the only book-length defences of presentism. It will be of interest to students and scholars working on the debate about presentism in the philosophy of time, as well as those interested in the metaphysics of propositions and truth-making, more generally.