An A-theory without tense operators

2016 ◽  
Vol 46 (4-5) ◽  
pp. 735-758 ◽  
Author(s):  
Meghan Sullivan
Keyword(s):  
Fundamental Difference ◽  
Tense Logic ◽  
Tense Operators ◽  
Indispensability Arguments

AbstractA-theorists think there is a fundamental difference between the present and other times. This concern shows up in what kinds of properties they take to be instantiated, what objects they think exist and how they formalize their views. Nearly every contemporary A-theorist assumes that her metaphysics requires a tense logic – a logic with operators like (‘it was the case that...’) and (‘it will be the case that...’). In this paper, I show that there is at least one viable A-theory that does not require a logic with tense operators. And I will argue that three common indispensability arguments for tense operators are unsound.

Tense and temporal logic

2018 ◽  
Author(s):  
Quentin Smith
Keyword(s):  
Temporal Logic ◽  
Special Kind ◽  
Tense Logic ◽  
Abstract Objects ◽  
Ontological Commitments ◽  
Tense Operators ◽  
Sentential Logic ◽  
Present Tense ◽  
Tensed Theory

A special kind of logic is needed to represent the valid kinds of arguments involving tensed sentences. The first significant presentation of a tense logic appeared in Prior (1957). Sentential tense logic, in its simplest form, adds to classical sentential logic two tense operators, P and F. The basic idea is to analyse past and future tenses in terms of prefixes ‘It was true that’ and ‘It will be true that’, attached to present-tensed sentences. (Present-tensed sentences do not need present tense operators, since ‘It is true that Jane is walking’ is equivalent to ‘Jane is walking’.) Translating the symbols into English is merely a preliminary to a semantics for tense logic; we may translate ‘P’ as ‘it was true that’ but we still have the question of the meaning of ‘it was true that’. There are at least two versions of the tensed theory of time – the minimalist version and the maximalist version – that can be used for the interpretation of the tense logic symbols. The minimalist version implies that there are no past or future particulars, and thus no things or events that have properties of pastness or futurity. What exists are the things, with their properties and relations, that can be mentioned in certain present-tensed sentences. If ‘Jane is walking’ is true, then there is a thing, Jane, which possesses the property of walking. ‘Socrates was discoursing’, even if true, does not contain a name that refers to a past thing, Socrates, since there are no past things. The ontological commitments of past and future tensed sentences are merely to propositions, which are sentence-like abstract objects that are the meanings or senses of sentences. ‘Socrates was discoursing’ merely commits us to the proposition expressed by the sentence ‘It was true that Socrates is discoursing’. The maximalist tensed theory of time, by contrast, implies that there are past, present and future things and events; that past items possess the property of pastness, present items possess the property of presentness, and future items possess the property of being future. ‘Socrates was discoursing’ involves a reference to a past thing, Socrates, and implies that the event of Socrates discoursing has the property of being past.

Tense Logic Without Tense Operators

1996 ◽  
Vol 42 (1) ◽  
pp. 145-171 ◽  
Author(s):  
Frank Wolter
Keyword(s):  
Tense Logic ◽  
Tense Operators

scholarly journals Vrijeme i determiniza

2018 ◽  
Vol 29 (6) ◽  
Author(s):  
Dragana Sekulić
Keyword(s):  
Affirmative Answer ◽  
Tense Logic ◽  
Tense Operators ◽  
Definition Of

Does the definition of modality with the tense operators point to the thesis of universal determinism? Is the theorem about predetermination provable within the framework of tense logic and is with this the above-mentioned thesis proved also?Diodorus Kronos's main conclusion can be interpreted as an attempt to give an affirmative answer to the first question. Both analyses offered in this article show, however, that the determinism is presupposed in the premises of thia conclusion.The answer to the second question is somewhat more complex. This is discussed in the second part of the article.

Is Style of Reasoning a Fundamental Difference Between the Common Law and the Civil Law?

2017 ◽  
Vol 17 (2) ◽  
pp. 238-290
Author(s):  
Colm Peter McGrath ◽  
◽  
Helmut Koziol ◽  
Keyword(s):  
Common Law ◽  
Civil Law ◽  
Fundamental Difference ◽  
The Common

Yu.F. Samarin’s Model of the National State: Between Archaic and Modern

2019 ◽  
Vol 54 ◽  
pp. 149-155
Author(s):  
Alexey B. Panchenko
Keyword(s):  
Rural Community ◽  
Fundamental Difference ◽  
The State ◽  
Basic Unit ◽  
National State ◽  
Basic Model ◽  
The Face ◽  
Identical Position ◽  
Ethnocultural Community ◽  
Communicative Space

Yu. F. Samarin’s works are traditionally viewed through the prism of his affiliation with Slavophilism. His view of the state is opposed to the idea of the complex empire based on unequal interaction of the central power with the elite of national districts. At the same time it was important for Samarin to see the nation not as an ethnocultural community, but as classless community of equal citizens, who were in identical position in the face of the emperor. Samarin’s attitude to religion and nationality had pragmatic character and were understood as means for the creation of the uniform communicative space inside the state. This position for the most part conformed with the framework of the national state basic model, however there still existed one fundamental difference. Samarin considered not an individual, but the rural community that owned the land, to be the basic unit of the national state. As the result the model of national state was viewed as the synthesis of modernistic (classlessness, pragmatism, equality) and archaic (communality) features.

TRANSFORMASI DIALEKTIKA SEGITIGA: POSISI DAN PERAN DALAM KAJIAN INTEGRASI AGAMA, SAINS, DAN TEKNOLOGI

1970 ◽  
Vol 19 (2) ◽  
pp. 314-333
Author(s):  
Sarno Hanipudin
Keyword(s):  
Research Methods ◽  
Science And Religion ◽  
Fundamental Difference ◽  
Material Objects ◽  
Religion And Science ◽  
Empirically Supported

This paper is intended to describe how the integration of religion and science is done through the practice of PAI learning. This was done because there is a strong presumption in the wider community who say that religion and science are the two entities that can not be met. Both have their respective territories, separated from each other, in terms of formal-material objects, research methods, criteria of truth, the role played by scientists. There is also a view that science and religion stand at their respective position, because science rely on empirically supported data to ascertain what is real and what is not, contrary religion ready to accept the supernatural and certainly not only be based on tangible variables of faith and the belief that religion and science must coexist independently of each other, because even though there are similarities in their mission, the fundamental difference between the two present a conflict that will resonate on each core. Tulisan ini ditujukan untuk mendeskripsikan bagaimana integrasi agama dan sains dilakukan melalui praktik pembelajaran PAI. Hal itu dilakukan karena ada anggapan yang kuat dalam masyarakat luas yang mengatakan bahwa agama dan ilmu adalah dua entitas yang tidak dapat dipertemukan. Keduanya mempunyai wilayah masing-masing, terpisah antara satu dan lainnya, baik dari segi objek formalmaterial, metode penelitian, kriteria kebenaran, peran yang dimainkan oleh ilmuwan. Ada juga yang memandang bahwa sains dan agama berdiri pada posisinya masingmasing, karena bidang ilmu mengandalkan data yang didukung secara empiris untuk memastikan apa yang nyata dan apa yang tidak, agama sebaliknya siap menerima yang gaib dan tidak pasti hanya didasarkan pada variabel berwujud dari iman dan kepercayaan bahwa agama dan sains harus hidup berdampingan independen satu sama lain, sebab meskipun ada kesamaan dalam misi mereka, perbedaan mendasar antarakeduanya menyajikan sebuah konflik yang akan beresonansi pada inti masingmasing.

Analisis Kontrak Ijarah

2018 ◽  
Vol 4 (2) ◽  
pp. 201-213
Author(s):  
Puji Kurniawan
Keyword(s):  
Financial Institutions ◽  
Profit Sharing ◽  
Fundamental Difference ◽  
Human Needs ◽  
The People ◽  
Islamic Financial Institutions

Humans are social creatures who need each other to socialize or to fulfill their needs, such as primary, secondary and tertiary needs. In this life there are 2 (two) groups of people, namely groups of people who are overfunded and those who are underfunded. Therefore, banks and non-bank financial institutions have emerged as intermediaries between the 2 (two) groups of the people so that the balance can occur in meeting the needs of each life. In Indonesia, there are many conventional and sharia bank and non-bank financial institutions that provide financing services to meet human needs. The fundamental difference between conventional and Islamic financial institutions is the use of the interest system which is usury in conventional financial institutions and the use of profit sharing systems in Islamic financial institutions.

In our society, the proportion of youth is higher than any other society. They are important in this regard. But the real question is whether his views, trends and likes and dislikes are different from other generations of society in political terms. What

Think India ◽  
2019 ◽  
Vol 22 (3) ◽  
pp. 680-686
Author(s):  
Azad Pratap Singh
Keyword(s):  
The Elderly ◽  
Fundamental Difference ◽  
The West ◽  
Green Party ◽  
The Real ◽  
The Third ◽  
English Speaking ◽  
Education And Employment ◽  
Political Understanding ◽  
Separate Class

In our society, the proportion of youth is higher than any other society. They are important in this regard. But the real question is whether his views, trends and likes and dislikes are different from other generations of society in political terms. What is the reason for the tendency to see youth as a separate class. That we borrow the principles of politics from the West, where the distinction of generations is more important factor in politics than the distinction of community or class. At one time, parties like the Labor Party and the Green Party have been standing mainly on the vote of the youth for some time. The second reason is that the image of the youth is based on the English-speaking youths living somewhere in the metros. We often consider him to be a symbol of youth. While in reality they are a very small part of our youth. And the third reason is that the part of change, revolution and the politics of change that had set the hopes of the youth are still there in our political understanding. The fact is that the youth class is not very different from the elderly or any other generation in terms of participation in politics, if different then it means that its participation is less than the other class because it is more concerned about education and employment. There is no fundamental difference between the vote of the youth and other generations in terms of voting or political choice. If there is a difference, then only in the sense that the parties who have come in the last 25-30 years have heard more about the youth, hence their choice is more. Older parties usually get little support from the youth. However, it is not related to its youth, because the information about that party is limited to certain people.

RETHINKING MODEL BISNIS PEMERINTAH DESA: KASUS PADA BADAN USAHA MILIK DESA DI KABUPATEN BANYUMAS, INDONESIA

2018 ◽  
Vol 16 (1) ◽  
pp. 93-102
Author(s):  
Muhammad Husnul Maab ◽  
Shadu S. Wijaya ◽  
Zaula Rizqi Atika ◽  
Denok Kurniasih
Keyword(s):  
Public Administration ◽  
Rural Community ◽  
Fundamental Difference ◽  
Public Enterprise ◽  
Business Sector ◽  
Social Business ◽  
The Public ◽  
Sector Model ◽  
The Government ◽  
The Right

The emergence of rural community owned enterprises khown as BUMDes has been in line with evolution of public administration pradigm, from OPA to NPM who implemented in local government. Local potency development becomes a substantial aspect to improving local competitiveness. Hence, BUMDes formation is one of the models financial capacity to develop local potency in rural level. The aim is comparing traditional and public enterprise based management in local potency management. The results show that there is a fundamental difference in the management of local potency in rural level. Consequently, We argue that has been on the right track, the evolution of the government business model to the public enterprise for the management of local potency in rural level. Evolution of BUMDes is from a bureaucratic to the business sector model, but as a social business not profit maximizing businesses.

Against Aesthetic Exceptionalism

2017 ◽  
Author(s):  
Jon Robson
Keyword(s):  
Fundamental Difference ◽  
Aesthetic Value ◽  
Plausible Account

This chapter discusses a position it terms ‘belief pessimism concerning aesthetic testimony’ (BP). According to BP (i) judgements of aesthetic value are beliefs and (ii) aesthetic judgements are subject to some additional norm not active with respect to judgements concerning more mundane matters which (inter alia) prevents such judgements from legitimately being formed on the basis of testimony. The chapter argues that BP should be rejected since it faces a number of pressing objections relating to the nature of belief. First, it proposes a fundamental difference between aesthetic beliefs and beliefs of other kinds without properly motivating this distinction. Secondly, BP is in tension with any plausible account of the nature of belief. The chapter concludes, then, that at least one of (i) or (ii) should be rejected.

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