More on A-theory and divine timelessness

Argument One:

1. If from x’s point of view there is an objective fact about what time it presently is, then x is in time.

2. If x knows an objective fact about something, then from x’s point of view there is an objective fact about it.

3. If the A-theory of time is true, then there is an objective fact about what time it presently is.

4. God knows all objective facts.

5. So, if the A-theory of time is true, then God knows an objective fact about what time it presently is. (3 and 4)

6. So, if the A-theory of time is true, from God’s point of view there is an objective fact about time it presently is. (2 and 5)

7. So, if the A-theory of time is true, God is in time. (1 and 6)

Note that no claim is made that if the A-theory of time is true, God changes.

Argument Two:

1. God is actual.

2. Everything actual is in the actual world.

3. If the A-theory of time is true, the actual world is a temporally-centered world (one where there is a fact as to what time is present).

4. Anything that is in a temporally-centered world is in time.

5. So, if the A-theory of time is true, God is in time.

Many will dispute 3, but if we think of worlds as ways for everything to be, then I think it is hard to dispute 3.

I wonder if a classical theist who is an A-theorist might be able to respond that, yes, God is in time but God is not a temporal being. Compare that by doctrine of omnipresence, God is in space, but God is not a spatial being. Still, I think there is a difference. For as the above arguments show, the claim that God is in time is more limiting than the claim that God is spatially omnipresent—it is a claim that God is at the one objectively present point of time (he was and will be at others, of course).

A new argument for presentism

Here’s an interesting argument favoring presentism that I’ve never seen before:

1. Obviously, a being that fails to exist at some time t is not a necessary being.

2. If presentism is true, we have an elegant explanation of (1): If x fails to exist at t₁, then at t₁ it is true that x does not exist simpliciter, and whatever is true at any time is possibly true, so it is possible that x does not exist simpliciter, and hence x is not a necessary being.

3. If presentism is false, we have no equally good explanation of (1).

4. So, (1) is evidence for presentism.

I don’t know how strong this argument is, but it does present an interesting explanatory puzzle for the eternalist:

5. Why is it that non-existence at a time entails not being necessary?

Here’s my best response to the argument. Consider the spatial parallel to (1):

6. Obviously, a being that fails to exist at some location z is not a necessary being.

It may be true that a being that fails to exist at some location is not a necessary being, since in fact the necessary being is God and God is omnipresent. But even if it’s true, it’s not obvious. If Platonism were true, then numbers would be counterexamples to (6), in that they would be necessary beings that aren’t omnipresent.

But numbers seem to be not only aspatial but also atemporal. And if that’s right, then (1) isn’t obvious either. (In fact, if numbers are atemporal, then they are a counterexample to presentism, since they don’t exist presently but still exist simpliciter.)

What if the presentist insists that numbers would exist at every time but would not be spatial? Well, that may be: but it’s far from obvious.

What if we drop the “Obviously” in (1)? Then I think the eternalist theist can give an explanation of (1): The only necessary being is God, and by omnipresence there is no time at which God isn’t present.

Maybe one can use the above considerations to offer some sort of an argument for presentism-or-theism.

Bilocation and the at-at theory of time

I was telling my teenage children about the at-at theory of motion: an object moves if and only if it is in one location at one time and in another location at another time. And then my son asked me a really cool question: How does this fit with the possibility of being multiply located at one time?

The answer is it doesn’t. Imagine that Alice is bilocated between disjoint locations A and B, and does not move at either location between times t₁ and t₂. Nonetheless, by the at-at theory, Alice counts as moving: for at t₁ she is in location A while at t₂ she is in location B.

My response to my son was that this was the best argument I heard against the at-at theory. My son responded that the argument doesn’t work if multilocation is impossible. That’s true. But there is good reason to think bilocation is possible. First, the real presence of Christ in the Eucharist appears to require multilocation. Second, God is present everywhere, but never moves. Third, there is testimonial evidence to saints bilocating. Fourth, the argument only needs the logical possibility of bilocation. Fifth, time-travel would make it possible to stand beside oneself.

(The time-travel case is probably the least compelling, though, as an argument against the at-at theory. For the at-at theorist could say that the times in the definition of motion are internal times rather than external ones, and time travel only allows one to be in two places at one external time.)

I’ve been inclining to think the at-at theory is inadequate. Now I am pretty much convinced, but I am not sure what alternative to embrace.

One might just try to tweak the at-at theory. Perhaps we say that an object moves if and only if the set of its locations is different between times. But that isn’t right. Suppose Alice is bilocated between locations A and B at t₁, but at t₂ she ceases to bilocate, defaulting to being in location A. Then the set of locations at t₁ is {A, B} while at t₂ it is {A}. But Alice hasn’t moved: cessation of bilocation isn’t motion. Nor will it help to require that the sets of locations at the two times have the same cardinalities. For imagine that Alice is bilocated at locations A and B at t₁, and then she ceases to be located at B, defaulting to A, and walks over to location A′ at t₂. Then Alice has moved, but the sets of locations at t₁ and t₂ have different cardinalities. I don’t know that there is no tweak to the at-at theory that might do the job, but I haven’t found one.

Pantheism and omnipresence

If a view falls short with respect to the main doctrine it's organized around, that view is seriously flawed. For instance, if Calvinism fell short with regard to sovereignty, it would be seriously flawed. For pantheism, the relevant doctrine is omnipresence. On its face, pantheism is designed to make omnipresence work out perfectly: if God is everything, then he is where anything is.

But is that enough for omnipresence? First, perhaps omnipresence should also imply that God is in the places where nothing other than God exists—in otherwise empty space. Whether pantheism can account for that perhaps depends on whether it's deflationary (God is nothing but everything) or inflationary (everything is God, in addition to what it ordinarily is, and there may be more to God than ordinary things—and hence in particular God might be where there is nothing ordinary). That said, perhaps this is not so serious. If substantivalism about space is false, then maybe there are no empty places, except in a manner of speaking.

More seriously, by making God be everything, God comes to be only partly present everywhere. Only a part of God is in this room where I am—a very small part and, at least on the deflationary variant, a very insignificant part. Yes, God is in the stone and the butterfly and the galaxy—but all of these are very small bits of God. Classical theists, however, have the doctrine of divine simplicity and so we can say that where God is, all of God is.