There is an objection to divine timelessness which claims that timelessness shouldn’t be adopted since on this view evil is never “destroyed,” “vanquished,” “eradicated” or defeated. By contrast, some divine temporalists think that presentism is the key that allows evil to be destroyed/vanquished/eradicated/defeated. However, since presentism is often considered to be inconsistent with timelessness, it is thought that the presentist solution is not available for defenders of timelessness. In this paper I first show how divine (...) class='Hi'>timelessness is consistent with a presentist view of time and then how defenders of Presentist-Timelessness can adopt the presentist solution to the removal of evil. After this, I conclude the paper by showing that it’s far from clear that the presentist solution is successful and that unless one weakens what is meant by the destruction/vanquishing/eradication/defeat of evil, one can only make the presentist solution work by adopting a number of additional assumptions that many will find unattractive. (shrink)

Eastern philosophy and western science have convergent and divergent viewpoints for their explanation of consciousness. Convergence is found for the practice of meditation allowing besides a time dependent consciousness, the experience of a timeless consciousness and its beneficial effect on psychological wellbeing and medical improvements, which are confirmed by multiple scientific publications. Theories of quantum mechanics with non-locality and timelessness also show astonishing correlation to eastern philosophy, such as the theory of Penrose-Hameroff (ORC-OR), which explains consciousness by reduction of (...) quantum superposition in the brain. Divergence appears in the interpretation of the subjective experience of timeless consciousness. In eastern philosophy, meditation at a higher level of awareness allows the personal experience of timeless and non-dual consciousness, considered as an empirical proof for the existence of pure consciousness or spirituality existing before the material world and creating it by design. Western science acknowledges the subjective, non-dual experience, and its multiple beneficial effects, however, the interpretation of spirituality designing the material universe is in disagreement with the Darwinian Theory of mutation and selection. A design should create an ideal universe without the injustice of 3% congenital birth defects and later genetic health problems. The western viewpoint of selection is more adapted to explain congenital errors. The gap between subjectivity and objectivity, the mind-body problem, is in eastern philosophy reduced to the dominance of subjectivity over objectivity, whereas western science attributes equal values to both. Nevertheless, there remains an astonishing complementarity between eastern and western practices. (shrink)

A number of recent theories of quantum gravity lack a one-dimensional structure of ordered temporal instants. Instead, according to many of these views, our world is either best represented as a single three-dimensional object, or as a configuration space composed of such three-dimensional objects, none of which bear temporal relations to one another. Such theories will be empirically self-refuting unless they can accommodate the existence of conscious beings capable of representation. For if representation itself is impossible in a timeless world, (...) then no being in such a world could entertain the thought that a timeless theory is true, let alone believe such a theory or rationally believe it. This paper investigates the options for understanding representation in a three-dimensional, timeless, world. Ultimately it concludes that the only viable option is one according to which representation is taken to be deeply non-naturalistic. Ironically then we are left with two seemingly very unattractive options. Either a very naturalistic motivation—taking seriously a live view in fundamental physics—leads us to a very non-naturalistic view of the mental, or else views in the philosophy of mind partly dictate what is an acceptable theory in physics. (shrink)

It must be interesting to some people to read the simply-worded reflections of a reasonably intelligent person of his/her time on a topic of enduring discussion, or chatter. For example, which field or profession or specialism has the cleverest people? I present an answer that occurred to me after years of observation but it might be arrived at much sooner by rational actor model. Then I consider challenges to this answer. (I would be careful writing an essay like this, though. (...) “Because it is timeless?” Um, er, um. “Because it is precisely what others would cut in a decision-making process: your essay versus a Hume specialist’s essay say?” Perhaps, but the people who have troubled themselves to converse a lot with me: this is the sort of thing worth reading for them, given how they come across, taken at face value. This is a democratic essay!). (shrink)

Current debate in the metaphysics of time ordinarily assumes that we should be realists about time. Recently, however, a number of physicists and philosophers of physics have proposed that time will play no role in a completed theory of quantum gravity. This paper defends fictionalism about temporal thought, on the supposition that our world is timeless. We argue that, in the face of timeless physical theories, realism about temporal thought is unsustainable: some kind of anti-realism must be adopted. We go (...) on to provide an argument against eliminativism about temporal thought. While it doesn't follow from this argument that fictionalism about temporal thought is true, we suggest that this nonetheless shows that fictionalism should be regarded as the preferred view. (shrink)

A fairly simple theory of the semantics of tense is obtained by combining three claims: (i) for any time t, a present-tense sentence `p' is either true or false at t; (ii) for any time t0 earlier than t, the future-tense sentence `It will be the case that p at t' is true at t0 if `p' is true at t, false otherwise; (iii) for any time t0 later than t, the past-tense sentence `It was the case that p at (...) t' is true at t0 if `p' is true at t, false otherwise. This theory, which has been called the theory of timeless truth, is often dismissed on the basis of its alleged incapacity to comply with indeterminism. Here, instead, it will be suggested that there is no reason to be dismissive. Section 1 provides some elucidations about the theory. Sections 2 and 3 explain how a foregone objection to it can be resisted. Sections 4 and 5 show that there is a plausible sense in which (i)-(iii) are compatible with indeterminism. Sections 6 and 7 dispel some misunderstandings that may lead to think that indeterminism is not vindicated in some important sense other than that outlined. (shrink)

Brian Leftow has argued in significant detail for a timeless conception of God. However, his work has been interacted with less than one might expect, especially given that some have contended that divine timelessness should be put to death and buried. Further, the work that has critically interacted with Leftow does a very poor job at discrediting it, or so I will contend. As we shall see, the main reason for this is either because what is central to Leftow’s (...) view is not affected by the objection, or because Leftow provides another way of getting his theory off the ground. Why, then, do so many objections miss the mark? I suspect it’s because many struggle to understand Leftow’s view and what is central to it. As such, one of the main goals of this paper will be to make Leftow’s account more accessible and to elucidate the main elements of the theory, whilst also providing responses to the main objections raised against his view. The overall result of this, I hope, will be a more fruitful examination of Leftow’s view in the future. (shrink)

Guru Gobind Singh, the tenth Sikh Guru, is celebrated for his profound teachings on faith, courage, justice, and unity. This article explores the timeless lessons from his life and works, emphasizing the key values he instilled in his followers. Guru Gobind Singh's unwavering faith in God, despite facing immense personal losses, highlights the importance of inner resilience and spiritual commitment. His courage to defend truth and justice, especially in the face of oppression, teaches the significance of standing up for what (...) is right. The Guru’s emphasis on self-discipline, personal responsibility, and sacrifice for a higher cause guides ethical living and community service. His advocacy for the equality of all people, regardless of caste, gender, or religion, underscores the relevance of inclusivity and social justice. Additionally, Guru Gobind Singh’s promotion of education, both intellectual and spiritual, reinforces the need for lifelong learning and moral development. His leadership style, rooted in humility and empowerment, offers valuable lessons for modern leaders. Through the teachings of Guru Gobind Singh, individuals are encouraged to lead lives of integrity, compassion, and unity, making his legacy a timeless source of inspiration for the world today. (shrink)

This paper draws attention to two problems with Kant's claim that transcendental freedom is timeless. The problems are that this causes conceptual difficulties and fails to vindicate important parts of our moral practices. I then put forward three ways in which we can respond to these charges on Kant's behalf. The first is to defend Kant's claim that transcendental freedom occurs outside of time. The second is to reject this claim, but try to maintain transcendental idealism. And the third is (...) to reject both Kant's claim about the timelessness of freedom and also transcendental idealism itself. (shrink)

The idea that actually there is no time, or that for all we know there might actually be no time, has recently gained traction, with several authors arguing in favour of such a view. The metaphysical picture of timelessness that such authors defend varies, and in turn, arguments against actual timelessness are often directed at particular metaphysical pictures of timelessness. In what follows I offer a new argument against actual timelessness: the temporal illusion argument. This argument (...) is perfectly general, in that if it succeeds, it shows that the view that actually our world is timeless is false in any of its incarnations. The temporal illusion argument is simple. It says that if actually there is no time, then temporal illusionism is true. But temporal illusionism is not true, and hence neither is actual timelessness. I elucidate this argument and then defend it from objections. (shrink)

What it would take to vindicate folk temporal error theory? This question is significant against a backdrop of new views in quantum gravity—so-called timeless physical theories—that claim to eliminate time by eliminating a one-dimensional substructure of ordered temporal instants. Ought we to conclude that if these views are correct, nothing satisfies the folk concept of time and hence that folk temporal error theory is true? In light of evidence we gathered, we argue that physical theories that entirely eliminate an ordered (...) substructure vindicate folk temporal error theory. (shrink)

One way that philosophers have attempted to defend free will against the threat of fatalism and against the threat from divine beliefs has been to endorse timelessness views. In this paper, I argue that, in order to respond to general worries about fatalism and divine beliefs, timelessness views must appeal to the notion of dependence. Once they do this, however, their distinctive position as timelessness views becomes otiose, for the appeal to dependence, if it helps at all, (...) would itself be sufficient to block worries about fatalism and divine beliefs. I conclude by discussing some implications for dialectical progress. (shrink)

This chapter argues two points. First, it will not do for the advocate of atemporality to dismiss the charge that her view is inconsistent with the orthodox understanding of the Incarnation. There are ways of handling the standard Leibniz's Law problems that cannot be pressed into service to dispel the apparent inconsistency between the doctrines of timelessness and the Incarnation. The second conclusion is that there is at present some reason to doubt the utility of the qua-moveas as a (...) means of solving Christological problems. (shrink)

PentaPhi is a timeless, irreducible structureform defining the minimal conditions of existence. It consists of five ontologically distinct roles that are mutually necessary and jointly sufficient. The structure exists independently of time, consciousness, and language. Time acts as the sole operator, enabling realization without altering the structure itself. PentaPhi is not a theory or model but a self contained ontological form.

The idea that time does not exist is, for many, unthinkable: time must exist. Almost every experience we have tells us so. There has been plenty of debate around what time is like, but not whether it exists. The goal of this book is to make the absence of time thinkable. Time might not exist. Beginning with an empirically flavoured examination of the 'folk' concept of time, the book explores the implications this has for our understanding of agency, and the (...) extent to which our best physics and best metaphysics are compatible with a timeless conception of reality. (shrink)

The nature of time is yet to be fully grasped and finally agreed upon among physicists, philosophers, psychologists and scholars from various disciplines. Present paper takes clue from the known assumptions of time as - movement, change, becoming - and the nature of time will be thoroughly discussed. -/- The real and unreal existences of time will be pointed out and presented. The complex number notation of nature of time will be put forward. Natural scientific systems and various cosmic processes (...) will be identified as constructing physical form of time and the physical existence of time will be designed. -/- The finite and infinite forms of physical time and classical, quantum and cosmic times will be delineated and their mathematical constructions and loci will be narrated. -/- Thus the physics behind time-construction, time creation and time-measurement will be given. -/- Based on these developments the physics of Timelessness will be developed and presented. -/- . (shrink)

Our conscious experience seemingly involves the subjective sense or feeling of the passage of time. However, in recent years, several authors have denied that such an aspect or feature of experience can be found. If the experience of the flow of time exists, it remains elusive and intangible. My aim here is to try to pin it down. For this purpose, I will investigate acute disturbances of normal temporal experience that accompany deep meditative and psychedelic states. I will argue that (...) these experiences of altered temporality provide phenomenal contrast cases to ordinary passage phenomenology, allowing us to establish the existence of the latter and making it amenable to theorizing. (shrink)

In recent years Mullins and Craig have argued that there is a problem for a timeless God creating, with Mullins formulating the argument as follows: (1) If God begins to be related to creation, then God changes. (2) God begins to be related to creation. (3) Therefore, God changes. (4) If God changes, then God is neither immutable nor timeless. (5) Therefore, God is neither immutable nor timeless. In this paper I argue that all the premises, (1), (2), and (4) (...) are false, and then provide a revised formulation of the argument which more clearly represents what Mullins and Craig wish to argue, given the explication and commentary they give when discussing this objection to timelessness. I then call into question this argument, and conclude by stating what I think Mullins and Craig should really be arguing given the specific views they have about creation ex nihilo and in virtue of what timelessness requires. (shrink)

Abstract This paper develops a protocol‑compliant synthesis between established physical facts about photon propagation—specifically the absence of proper time along null worldlines—and the metaphysical foundations of Consciousness‑Structured Field Theory (CSFT). Drawing exclusively from high‑credibility physics sources, the paper demonstrates that photons, which experience zero proper time and cannot possess a rest frame, already occupy a boundary condition in physics that aligns naturally with CSFT’s claim that a timeless consciousness‑structured field underlies all observable phenomena. Within this model, photon propagation is interpreted (...) as a resonance pattern occurring in a timeless C‑field, while only the structured portion of this resonance becomes detectable within the emergent quantum field measured by human instruments. This hierarchical interpretation preserves all empirical constraints from relativity and quantum field theory while offering a coherent metaphysical account of why photon behavior appears spatiotemporal to observers confined to the emergent layer of reality. The resulting framework provides a philosophically robust and scientifically compatible interpretation in which photon timelessness, spacetime emergence, and quantum‑field excitations all arise as structured expressions of a deeper ordering substrate. (shrink)

This study critically examined the stylistic devices, thematic elements, and audience interpretations in Air Supply’s Making Love… The Very Best of Air Supply album, employing a qualitative research design. The corpus comprised twelve (12) songs analyzed through Norman Fairclough’s Critical Discourse Analysis (CDA) framework, supplemented by I. R. Galperin’s stylistic device theory and Raney’s Affective Disposition Theory. Interviews with eleven (11) purposively selected Airheads provided insights into listener reception. The analysis revealed 86 stylistic devices, with metaphor and repetition emerging as (...) the most frequent, alongside personification, simile, imagery, anaphora, hyperbole, parallelism, symbolism, and antithesis. The lyrics conveyed recurring themes of trust, the transformative power of love, the need for intimacy, the desolation of lost relationships, and the emotional impact of past relationship. Audience interpretations reflected emotional connections, including family remembrance, emotional connection, nostalgia, coping mechanisms, and increased positivity. Beyond Air Supply’s repertoire, this study contributes to broader scholarship on how musical discourse integrates literary expression, thematic resonance, and affective audience engagement. The findings may inform discourse studies, cultural research, and applications of music analysis in education and media studies. (shrink)

A study timeshowing that the relation of time and timeless in greek philosophers was more nuanced and complex than is commonly thought.

In this paper I present and defend two arguments which purport to show that the doctrines of timelessness and the Incarnation are incompatible. An argument similar to the first argument I consider is briefly discussed by Stump and Kretzmann in their paper "Eternity." I argue that their treatment of this type of objection is inadequate. The second argument I present is, as far as I know, original; it depends on a certain subtlety in the doctrine of the Incarnation, viz., (...) that the Son took on or assumed a human nature. It seems that there is no way to understand what it is for the Son to take on a human nature that doesn’t entail his mutability; and mutability entails temporality. Thus, since Christ is said to take on a human nature, an orthodox Christology must maintain that the Son is temporal. I conclude by considering whether the Son’s temporality entails the temporality of the Godhead. (shrink)

Argues that divine timelessness is at best irrelevant and at worst counterproductive for addressing the problem of foreknowledge and future contingents.

The problem of time—arising from inconsistencies in time’s role across classical, relativistic, quantum, and quantum gravity theories—remains a central challenge in physics. We propose a timeless, presentist framework where time is not a fundamental parameter but a derived unit from counting cycles of periodic three-dimensional (3D) motions in physical systems (e.g., atomic and quartz clocks). Gravitational time dilation is explained by stronger gravitational fields inducing greater 3D spatial curvature, slowing oscillations. Special relativistic time dilation results from absolute motion (binary yes/no, (...) possibly universal) reducing cycle rates, with reciprocity unobservable as clocks require common-frame comparisons. Non-relative acceleration further affects cycles, resolving asymmetries. No absolute, preferred reference frame exists, but the Earth’s rest frame is operationally used for measurements, aligning with general relativity’s (GR) frame equivalence. This model achieves empirical equivalence with GR for time dilation, matches experimental tests (e.g., Hafele-Keating, GPS), and resolves the problem of time by treating time as an emergent, relational metric in a presentist universe without a universal present. It unifies relativistic, quantum, and quantum gravity perspectives, offering testable predictions and a novel reinterpretation of GR as 3D spatial dynamics. (shrink)

The demonstration of a loophole-free violation of Bell's inequality by Hensen et al. (2015) leads to the inescapable conclusion that timelessness and abstractness exist alongside space-time. This finding is in full agreement with the triple-aspect monism of reality, with mathematical Platonism, free will and the eventual emergence of a scientific morality.

Emptiness is not absence it is totality. Not silence, but a voice yet to be heard. This article journeys into the heart of emptiness, where time collapses, meaning dissolves, and being breathes without claim. Through a poetic and philosophical lens, the author presents emptiness not as a point within existence, but as the very dimension that allows existence to unfold—where beginning and end converge, and infinite possibility is born from stillness. Introduction: A Call to Emptiness In a world where words (...) compete for meaning, emptiness sits quietly. Not because it lacks, but because it contains all. Emptiness is the timeless moment where being and non-being merge. This article is not a dialogue of questions and answers—it is a passage from knowing to surrender, from structure to silence. Emptiness as Dimension, Not Moment Emptiness cannot be found in a single moment, because it is the ground of all moments. It is the space from which time emerges—not a point in the past or future, but the very possibility of time itself. Perhaps our inability to reverse time stems from our unfamiliarity with emptiness, which is not linear but circular—where beginning and end are one. Emptiness and Liberation from Structure Liberation, in this view, is not detachment from the world, but release from mental constructs. Emptiness is the moment when desire falls silent and only presence remains. It is not the point of annihilation, but the birth of truth—where the self dissolves not into nothingness, but into clarity. Emptiness as the Possibility of Form Perhaps emptiness is the very act of being defined—not to be confined, but to be revealed. Like a blank canvas, it is not the absence of color, but the potential for all colors. Like silence, from which music arises. Emptiness is not the negation of form, but the condition for its emergence. Conclusion: Emptiness as the Unspoken Voice of Being Emptiness is not silence—it is a voice that has not yet chosen to speak. Not non-being, but being without claim. Through poetic and philosophical reflection, the author reveals emptiness as a living truth—where meaning, time, and presence intertwine. Emptiness is the moment when words fall away, and existence reveals itself without veil. (shrink)

This paper explores the philosophical and psychological dimensions of atemporal consciousness—a mode of experiencing existence where linear time dissolves into fragmented seconds, rendering continuity illusory and precision lethal. We conceptualize atemporal minds not as exceptional anomalies but as forced exiles in temporality, compelled to endure amplified suffering through mental or existential time-travel. These minds thrive in chaos, rejecting geometric linearity and grand narratives in favor of discontinuous leaps toward creation. By integrating Bergson's theory of duration, Deleuze's notions of difference and (...) repetition, and chaos theory's implications for creativity, this essay argues that atemporal existence demands acceptance of uncertainty and fragmentation as pathways to meaningful, albeit non-linear, fulfillment. References to phenomenological disturbances of time consciousness and the role of chaos in unconscious creativity underscore the therapeutic and artistic potential of such experiences. (shrink)

Explores the failure of analytic aesthetics to examine the question of the capacity of art to transcend time, and its own commitment – seldom explicitly acknowledged – to the assumption that this capacity functions through the traditional, but no longer viable, notion of timelessness inherited from Enlightenment aesthetics.

Three foundational problems have blocked physics for decades: quantum gravity (QM and GR seem incompatible), the Wheeler-DeWitt equation (the universe's wave function is timeless), and the measurement problem (what causes collapse?). These appear unrelated—one about unification, one about time, one about observation—but this work demonstrates they share a common root: treating observers as external to physics. The Harlow-Usatyuk-Zhao theorem (2025) proves a closed universe without observers has a one-dimensional Hilbert space—no structure, no complexity, nothing—so observers aren't optional witnesses but expand (...) reality's dimensionality through their complexity. Include them properly, and the problems resolve. Quantum gravity fails within M₄ alone because QM and GR describe different aspects of the extended manifold M_T = M₄ × Mθ: QM describes dynamics given Mθ structure, GR describes M₄ geometry influenced by Mθ, and quantum gravity describes their coupled dynamics. The Wheeler-DeWitt equation is timeless because it correctly describes the holographic bulk—the full Mθ structure containing all history as interior volume—while time emerges as the metric of reorganization on the surface (∇·J, the divergence of probability current); we experience time because we're surface phenomena navigating timeless structure. The measurement problem dissolves when "collapse" is recognized as recursive correlation, not external intervention: the Zeno operator (recursive self-reference) binds probability into definite structure, and measurement is any interaction establishing recursive entanglement, requiring no special categories of consciousness or apparatus. The framework predicts chronological fragmentation: systems approaching ∇·J → 0 (pure stationary states) should "drop out" of time relative to the universe. The Chronological Interferometer tests this by entangling two ions, isolating one in a Zeno-protected chamber, and measuring phase relationships; the framework predicts phase lag and re-entry heat (Q = δ × k_B T × ln(2) × N_bits) when the isolated system rejoins the causal present. Zeno the philosopher was almost right: at any perfect instant, ∇·J = 0 and there is no time. We perceive time because we never exist in perfect instants—we exist in transitions, recursive correlations. Existence is the smear of probability; perfect definition is temporal death. (shrink)

Libertarian free will and divine foreknowledge at first seem incompatible. Are humans in charge of their own destiny if God knows human agents’ free choices? We also have the related issue of God’s agency concerning foreknowledge of human events. Can God escape divine fatalism and interact with us meaningfully if he knows how humans will act in the future? There are ways to reconcile the three, but one proposal is to utilize the concept of separate divine persons. What if there (...) are two persons, with their difference that one is in time and one outside it? Through an exploration of this potential model one can see how foreknowledge, free will, and agency might fit together. (shrink)

I spell out two theses, one shared by Kant and Heidegger, the other Kant’s alone: (1) there is a difference between “within-time-ness” (Innerzeitigkeit) and original or pure time (the temporal difference); (2) the temporal difference is articulated by a self-conscious act not bound by time. While each agrees that the “time-less” original or pure time has limits within which particular temporal determinations have their significance, Kant goes further in asserting that the pure ‘I’ must cognize the determinate boundaries of original (...) or pure time if objective cognition is to be possible. The ‘I’ thus rejects time as a horizon of its own significance. Understanding this argument suggests why Kant’s position is not as obviously susceptible to Heidegger’s criticism: not only does Kant positively argue that the ‘I’ is atemporal, but the content of this argument tells us why it is impossible for this understanding of the ‘I’ to result in a conception of it as ‘extant’ or a superadded representation in need of unification with temporality . Finally, it suggests that the dispute between Kant’s and Heidegger’s philosophical orientations rests not on the question of a lack of understanding of temporality, but on the question of how the ultimate conditions of intelligibility relate to their limits. (shrink)

Is God a timeless God? One standard argument against the supposition that He is is that it appears to be incompatible with God’s posited omniscience. If God is timeless, He cannot know truths involving temporal indexicals, such as the one I express right now by ”I am sitting now”. In this article, I discuss this argument and consider some replies to it. I focus on the denial of the view according to which knowledge expressed with temporally indexical true statements is (...) relevantly different from knowledge expressed with corresponding statements without indexicals. (shrink)

This paper introduces an innovative philosophical framework that redefines mathematics as a negotiation between conflicting ontological domains—the ideal and the real—mediated through a recursive metaphysical loop of energy and information. By incorporating insights from theoretical physics, information theory, and mathematical philosophy, we illustrate how Closed Timelike Curves (CTCs) provide the scientific framework that permits timeless truths to permeate temporal reality without breaching causality. This framework is defined by three crucial characteristics: non-linearity, entropy mediation, and Gödelian limitation. We propose that what (...) could be envisioned as a dramatic exchange of energy between incompatible universes can instead be understood as a recursive loop where the mediator—be it a human mathematician, cultural tradition, or computational system—serves as the essential cost of facilitating communication between these realms. Through formal mathematical models and philosophical arguments, we show that mathematics is neither merely the language of the universe nor solely a product of human invention, but rather a negotiation process between universes—a delicate, recursive, and partially impaired loop that enables the emergence of something new. This framework addresses enduring controversies in the philosophy of mathematics while providing fresh perspectives on the essence of mathematical creativity, discovery, and the seemingly "unreasonable effectiveness" of mathematics in articulating physical reality. (shrink)

Psychoanalytic self-psychology as outlined by such depth psychologists as Jung, Fordham, Winnicott and Kohut provide a framework for conceptualizing a relationship of complementarity between psychic and immune defence as well as loss of bodily and self integration in disease. Physicist Erwin Schrödinger’s thesis that the so-called “arrow of time” does not necessarily deal a mortal blow to its creator is reminiscent of the concept of timeless dimensions of the unconscious mind and the Self in Analytical Psychology, manifest for instance, in (...) dream content and archetypal symbols. These notions are not only consistent with the concepts of timelessness and meaningful coincidence (synchronicity) in psychoanalysis. They are also implicitly spiritual with intimations of a numinous dimension of the evolutionary process in which humanity participates. This includes the idea that an evolving God becomes conscious through and is completed by humankind in a process (Incarnational) theology which regards the numinous as both immanent and transcendent. And concepts of mind which transcend the individual in a transpersonal sense. The treatment of the psychophysical problem by depth psychologist Carl Jung and physicist Wolfgang Pauli with their notion of the unconscious archetypes as timeless, cosmic ordering and regulating principles creating a bridge between mind and matter in a relationship of complementarity is compatible with such a perspective on the numinous which might in turn be useful for contemporary theology and spirituality. (shrink)

Most of the free will debate operates under the assumption that classic determinism and indeterminism are the only metaphysical options available. Through an analysis of Dennett’s view of free will as gradually evolving this article attempts to point to emergentist, interactivist and temporal metaphysical options, which have been left largely unexplored by contemporary theorists. Whereas, Dennett himself holds that “the kind of free will worth wanting” is compatible with classic determinism, I propose that his models of determinism fit poorly with (...) his evolutionary theory and naturalist commitments. In particular, his so-called “intuition pumps” seem to rely on the assumption that reality will have a compositional bottom layer where appearance and reality coincide. I argue that instead of positing this and other “unexplained explainers” we should allow for the heretical possibility that there might not be any absolute bottom, smallest substances or universal laws, but relational interactions all the way down. Through the details of Dennett’s own account of the importance of horizontal transmission in evolution and the causal efficacy of epistemically limited but complex layered “selves,” it is argued that our autonomy is linked to the ability to affect reality by controlling appearances. (shrink)

Pope Leo XIV’s recent condemnation of religious violence and call for universal brotherhood at the Council of Nicaea anniversary echoes Sikh teachings articulated five centuries earlier. This article highlights parallels between the Pope’s message and Sikh principles such as rejecting extremism, affirming universal fraternity through “Ik Onkar,” and translating spirituality into service, exemplified by langar. Historic interfaith gestures, such as the foundation of the Golden Temple, reinforce this shared ethos. Amid rising global tensions, these convergent teachings offer urgent guidance for (...) peace and human dignity. (shrink)

The article shows that Pope John Paul II contributed not only to a practical weakening of totalitarian systems in the political world, but also to a significant deepening of theoretical knowledge about them. In the light of his teaching, totalitarianism appears as an attack on the human person, consisting in an attempt to subordinate him to a collective subject. The main reason for the emergence and implementation of totalitarian ideologies is the negation of God as the ultimate guarantor of human (...) dignity and freedom. In the field of social life, the separation of man from God results in the replacement of truth by the dictates of power. Living the life without free access to universally knowable truth can lead to various, even democratic, forms of totalitarianism. Democratic totalitarianism occurs when transcendent truth is excluded from the public sphere in the name of a democracy that gives absolute primacy to majority rule. Such a democracy becomes a treacherous danger for both individuals and minority groups. It finally seems that only an authentic democracy built on respect for the dignity of all human beings as persons can provide the necessary conditions for the successful overcoming of totalitarianism. (shrink)

The mantra that "the best way to predict the future is to invent it" (attributed to the computer scientist Alan Kay) exemplifies some of the expectations from the technical and innovative sides of biomedical research at present. However, for technical advancements to make real impacts both on patient health and genuine scientific understanding, quite a number of lingering challenges facing the entire spectrum from protein biology all the way to randomized controlled trials should start to be overcome. The proposal in (...) this chapter is that philosophy is essential in this process. By reviewing select examples from the history of science and philosophy, disciplines which were indistinguishable until the mid-nineteenth century, I argue that progress toward the many impasses in biomedicine can be achieved by emphasizing theoretical work (in the true sense of the word 'theory') as a vital foundation for experimental biology. Furthermore, a philosophical biology program that could provide a framework for theoretical investigations is outlined. (shrink)

The author analyzes the interpretation of Boethius’ “timelessness solution” developed in contemporary Analytic Philosophy of Religion, and the main objections that have been moved to it, trying to draw some conclusions about its effectiveness (a) in solving the antinomy between omniscience and human freedom; (b) in weakening the argument of Open Theism. La nuova prospettiva teoretica proposta dall’Open Theism impone un approfondimento e una rivalutazione delle soluzioni “classiche” all’antinomia tra onniscienza divina e libertà umana. Tra queste “soluzioni” vi è, (...) com’è noto, quella di Boezio, ripresa e resa più sofisticata da molti autori nel dibattito contemporaneo, all’interno della filosofia analitica della religione. L’Autore intende analizzare, quindi, l’interpretazione della timelessness solution sviluppata in tale contesto e le principali obiezioni che le sono mosse, cercando di tracciare alcune conclusioni circa la sua efficacia nel risolvere l’antinomia e nell’indebolire le tesi dell’Open Theism. (shrink)

This article aims to provide a philosophical elucidation of the concept of divine atemporality (i.e. divine timelessness and immutability), found within the theological trajectory of Classical Theism, and a philosophical model – termed Aspectival Pluralism – that demonstrates its compatibility with the further notion of Divine Preservation. To achieve this end, an original interpretation of the concept is formulated within the Aspectival Account and the thesis of Theistic Ontological Pluralism, as extended by the temporal ontology of Priority Presentism, introduced (...) by Sam Baron, and the Exdurantist view of persistence, introduced by Theodore Sider, which will ultimately enable the notion to be elucidated in a clear and consistent manner and help to answer an important conceptual question concerning it. (shrink)

In this essay I will try to convince you: (1) that the question of God’s relation to time is of practical relevance for every believer (2) that the idea of God being outside time is a philosophically untenable concept which creates major clashes with Christian doctrine and therefore that every Christian should adopt some temporalist view of God To do that, I will present four arguments against the “outside time” view of God. I then briefly treat the question where the (...) idea of God’s timelessness presumably came from and conclude with an outlook on problems that temporalist accounts of God must face. (shrink)

This paper focuses on the phenomenology of timeless awareness.

We introduce the τ-contradiction as a diagnostic tool for evaluating the coherence of metaphysical entities. Drawing on the concept of proper time (τ) from special relativity, we argue that any entity claimed to be both timeless (τ = 0) and capable of temporal functions (requiring τ > 0) harbors a logical contradiction equivalent to a round square. This framework applies to classical conceptions of God, immaterial souls, and other entities traditionally described as existing outside time while simultaneously performing temporal activities (...) such as thinking, deciding, or creating. The τ-contradiction does not merely render such entities improbable but logically impossible. We provide a formal modal-logical derivation and discuss implications for philosophy of religion and metaphysics. (shrink)

Just because God is omnipotent, it does not follow that he could create the universe out of nothing. It is possible for infinitely many events to have occurred, so the universe need not have had a beginning. To say that the universe does not have a beginning does not mean that an infinite amount of time has passed. If God is a necessary being, the universe is also a necessary being. It is problematic to claim that God caused the Big (...) Bang. If God is a timeless being, he cannot create the universe. Finally, the atheist position that the universe does not have a beginning is preferable to the theist position that God created the universe. (shrink)

World news can be discouraging these days. In order to counteract the effects of fake news and corruption, scientists have a duty to present the truth and propose ethical solutions acceptable to the world at large. By starting from scratch, we can lay down the scientific principles underlying our very existence, and reach reasonable conclusions on all major topics including quantum physics, infinity, timelessness, free will, mathematical Platonism, happiness, ethics and religion, all the way to creation and a special (...) type of multiverse. This article amounts to a summary of my personal Theory of Everything. DOI: 10.13140/RG.2.2.36046.31049. (shrink)

Causality is widely assumed to require temporal priority: causes come earlier than their effects. This paper challenges that assumption. I argue that directional dependence can be understood without invoking time, and that temporal ordering is not a primitive of causal structure but a representational artifact of systems capable of internalizing asymmetry. -/- Using a qualitative version of the Motion–Difference ontology, the paper reconstructs causal direction from non-temporal primitives: motion (plurality of relational configurations), difference (asymmetry enabling distinguishability), wake/trace (structural persistence across (...) modal alternatives), and constraint (modal narrowing). From these, an Asymmetric Constraint Thesis is developed: whenever the conditions required for one configuration incorporate those required for another, but not conversely, an objective, non-temporal asymmetry of dependence obtains. This asymmetry captures the essential features of causation without requiring temporal succession. -/- The account distinguishes causal dependence from correlation, shows how time appears as an internal representational scheme (“membrane time”) rather than an ontological dimension, and explains why intervention, explanation, and prediction do not fundamentally rely on temporal primitives. The resulting framework is compared with Barbour’s timeless dynamics, Rovelli’s relationalism, causal set theory, and entropy-based arrows of time, emphasizing that the proposal neither reconstructs dynamics nor postulates an alternative temporal parameter but clarifies the metaphysical basis of directionality itself. -/- The positive contribution is deliberately modest: a reframing of causal asymmetry that reveals how little work temporal priority performs in existing accounts. (shrink)