Time Continuum and Time Consciousness

我们所经历的时间是一种连续的流动，在这种流动中，现在以各种方式被区分开来，例如，它是开放的未来和不可改变的过去之间的分界点。然而，从芝诺的悖论到爱因斯坦的相对论，时间哲学遇到了在客观世界中寻找时间通道的挑战。因此，时间形而上学与时间经验的调和是时间哲学的愿望，特别是在当代分析传统中。很长一段时间以来，人们的主要观点是在块状宇宙中为时间体验找到一个位置。然而，最近有一种动态观点的复兴，如增长块理论，根据该理论，未来是不存在的，而新的存在的现在片段不断地产生（并保持存在）。这些理论甚至已被证明与当代物理学兼容。这种动态观点的主要动机在于它们能够更好地解释我们的时间经验。根据这个项目的主题，即使是这些观点中最有希望的版本也面临着一个问题：考虑时间经验的连续性。客观的现在没有直接的继承者；它不可能真正通过。因此，该项目的目的是保存时间连续体。为了实现这一目标，在其他地方提出了修正本体论：例如，通过在基本一级引入扩展过程或通过呼吁不可约的倾向。该项目的中心思想是利用康德的时间作为纯粹的直觉来解决时间连续性的问题。这种解释导致了一种连续体的概念，它在许多重要方面不同于当代辩论所预设的广东集合论。而且，对康德来说，直观是意识的一种形式。因此，由此产生的观点通过使时间依赖于主体来解释时间连续性。将主观时间视为经验（以及经验对象）可能性的条件，意味着将客观的时间连续体追溯至主观意识。这与通常的当代观点形成鲜明对比，根据这种观点，主观的时间经验是由客观的时间通道来解释的。但是时间连续体是如何依赖于意识的呢？意识是如何把主观的现在变成客观的？

We experience time as a continuous flow in which the present is distinguished in various ways, for instance as the dividing-point between the open future and the unchangeable past. Yet, from Zeno’s paradoxes to Einstein’s theory of relativity the philosophy of time has encountered the challenge of finding a place for temporal passage within the objective world. The reconciliation of the metaphysics of time with temporal experience is hence a desideratum of the philosophy of time, in particular in the contemporary analytic tradition.For a long time the prominent view was to find a place for the experience of time in the block universe. Recently, however, there has been a renaissance of dynamical views, such as the Growing Block Theory according to which the future is non-existent, whereas new present slices of existence continuously come into being (and remain into existence). These theories have been shown to be even compatible with contemporary physics. The main motivation for such dynamical views consists in their being better capable to explain our experience of time. According to the thesis of this project, even the most promising versions of such views are nonetheless faced with a problem: accounting for the continuity of temporal experience. The objective present has no immediate successor; it cannot really pass.The aim of the project is therefore to save the temporal continuum. To achieve this aim, revisionary ontologies have been proposed elsewhere: for instance, by introducing extended processes at the fundamental level or through the appeal to irreducible dispositions. The central idea of the project is to draw on Kant’s account of time as a pure intuition to solve the problem of temporal continuity. This account leads to a conception of the continuum which differs in many important respects from the Cantorean set-theoretic one presupposed by the contemporary debate. Moreover, intuition is for Kant a form of conscioussness. Hence, the resulting view explains temporal continuity by making it dependent upon the subject.Considering subjective time as a condition for the possibility of experience (and of the objects of experience) means to trace the objective temporal-continuum back to subjective consciousness. This contrasts the usual contemporary view according to which the subjective experience of time is made explanatory dependent upon an objective temporal passage. But how is the temporal continuum dependent upon consciousness? How does consciousness turn the subjective present into an objective one?