Philosophy of space and time
The philosophy of space and time is a branch of philosophy concerned with ideas about knowledge and understanding within space and time. Such ideas have been central to philosophy from its inception.
The philosophy of space and time was both an inspiration for and a central aspect of early analytic philosophy. The subject focuses on a number of basic issues, including whether time and space exist independently of the mind, whether they exist independently of one another, what accounts for time's apparently unidirectional flow, whether times other than the present moment exist, and questions about the nature of identity.
Ancient and medieval views
The earliest recorded philosophy of time was expounded by the ancient Egyptian thinker Ptahhotep, who said:The Vedas, the earliest texts on Indian philosophy and Hindu philosophy, dating back to the late 2nd millennium BC, describe ancient Hindu cosmology, in which the universe goes through repeated cycles of creation, destruction, and rebirth, with each cycle lasting 4,320,000,000 years. Ancient Greek philosophers, including Parmenides and Heraclitus, wrote essays on the nature of time.
Incas regarded space and time as a single concept, named pacha.
Plato, in the Timaeus, identified time with the period of motion of the heavenly bodies, and space as that in which things come to be. Aristotle, in Book IV of his Physics, defined time as the number of changes with respect to before and after, and the place of an object as the innermost motionless boundary of that which surrounds it.
In Book 11 of St. Augustine's Confessions, he reflects on the nature of time, asking, "What then is time? If no one asks me, I know: if I wish to explain it to one who asks, I know not." He goes on to comment on the difficulty of thinking about time, pointing out the inaccuracy of common speech: "For but few things are there of which we speak properly; of most things we speak improperly, still, the things intended are understood." But Augustine presented the first philosophical argument for the reality of Creation in the context of his discussion of time, saying that knowledge of time depends on the knowledge of the movement of things, and therefore time cannot be where there are no creatures to measure its passing.
In contrast to ancient Greek philosophers who believed that the universe had an infinite past with no beginning, medieval philosophers and theologians developed the concept of the universe having a finite past with a beginning, now known as temporal finitism. John Philoponus presented early arguments, adopted by later Christian philosophers and theologians of the form "argument from the impossibility of the existence of an actual infinite", which states:
In the early 11th century, the Muslim physicist Ibn al-Haytham discussed space perception and its epistemological implications in his Book of Optics. He also rejected Aristotle's definition of topos by way of geometric demonstrations and defined place as a mathematical spatial extension. His experimental disproof of the extramission hypothesis of vision led to changes in the understanding of the visual perception of space, contrary to the previous emission theory of vision supported by Euclid and Ptolemy. In "tying the visual perception of space to prior bodily experience, Alhacen unequivocally rejected the intuitiveness of spatial perception and, therefore, the autonomy of vision. Without tangible notions of distance and size for correlation, sight can tell us next to nothing about such things."
Realism and anti-realism
A traditional realist position in ontology is that time and space have existence apart from the human mind. Idealists, by contrast, deny or doubt the existence of objects independent of the mind. Some anti-realists, whose ontological position is that objects outside the mind do exist, nevertheless doubt the independent existence of time and space.In 1781, Immanuel Kant published the Critique of Pure Reason, one of the most influential works in the history of the philosophy of space and time. He describes time as an a priori notion that, together with other a priori notions such as space, allows us to comprehend sense experience. Kant holds that neither space nor time are substance, entities in themselves, or learned by experience; he holds, rather, that both are elements of a systematic framework we use to structure our experience. Spatial measurements are used to quantify how far apart objects are, and temporal measurements are used to quantitatively compare the interval between events. Although space and time are held to be transcendentally ideal in this sense—that is, mind-dependent—they are also empirically real—that is, according to Kant's definitions, a priori features of experience, and therefore not simply "subjective," variable, or accidental perceptions in a given consciousness.
Some idealist writers, such as J. M. E. McTaggart in The Unreality of Time, have argued that time is an illusion.
The writers discussed here are for the most part realists in this regard; for instance, Gottfried Leibniz held that his monads existed, at least independently of the mind of the observer.
Absolutism and relationalism
Leibniz and Newton
The great debate between defining notions of space and time as real objects themselves, or mere orderings upon actual objects, began between physicists Isaac Newton and Gottfried Leibniz in the papers of the Leibniz–Clarke correspondence.Arguing against the absolutist position, Leibniz offers a number of thought experiments with the purpose of showing that there is contradiction in assuming the existence of facts such as absolute location and velocity. These arguments trade heavily on two principles central to his philosophy: the principle of sufficient reason and the identity of indiscernibles. The principle of sufficient reason holds that for every fact, there is a reason that is sufficient to explain what and why it is the way it is and not otherwise. The identity of indiscernibles states that if there is no way of telling two entities apart, then they are one and the same thing.
The example Leibniz uses involves two proposed universes situated in absolute space. The only discernible difference between them is that the latter is positioned five feet to the left of the first. The example is only possible if such a thing as absolute space exists. Such a situation, however, is not possible, according to Leibniz, for if it were, a universe's position in absolute space would have no sufficient reason, as it might very well have been anywhere else. Therefore, it contradicts the principle of sufficient reason, and there could exist two distinct universes that were in all ways indiscernible, thus contradicting the identity of indiscernibles.
Standing out in Clarke's response to Leibniz's arguments is the bucket argument: Water in a bucket, hung from a rope and set to spin, will start with a flat surface. As the water begins to spin in the bucket, the surface of the water will become concave. If the bucket is stopped, the water will continue to spin, and while the spin continues, the surface will remain concave. The concave surface is apparently not the result of the interaction of the bucket and the water, since the surface is flat when the bucket first starts to spin; the surface of the water becomes concave as the water itself, influenced by the spinning motion of the bucket, also begins to spin, and the surface remains concave as the bucket stops.
In this response, Clarke argues for the necessity of the existence of absolute space to account for phenomena like rotation and acceleration that cannot be accounted for on a purely relationalist account. Clarke argues that since the curvature of the water occurs in the rotating bucket as well as in the stationary bucket containing spinning water, it can only be explained by stating that the water is rotating in relation to the presence of some third thing—absolute space.
Leibniz describes a space that exists only as a relation between objects, and which has no existence apart from the existence of those objects. Motion exists only as a relation between those objects. Newtonian space provided the absolute frame of reference within which objects can have motion. In Newton's system, the frame of reference exists independently of the objects contained within it. These objects can be described as moving in relation to space itself. For almost two centuries, the evidence of a concave water surface held authority.
Mach
Another important figure in this debate is 19th-century physicist Ernst Mach. While he did not deny the existence of phenomena like that seen in the bucket argument, he still denied the absolutist conclusion by offering a different answer as to what the bucket was rotating in relation to: the fixed stars.Mach suggested that thought experiments like the bucket argument are problematic. If we were to imagine a universe that only contains a bucket, on Newton's account, this bucket could be set to spin relative to absolute space, and the water it contained would form the characteristic concave surface. But in the absence of anything else in the universe, it would be difficult to confirm that the bucket was indeed spinning. It seems equally possible that the surface of the water in the bucket would remain flat.
Mach argued that, in effect, the water experiment in an otherwise empty universe would remain flat. But if another object were introduced into this universe, perhaps a distant star, there would now be something relative to which the bucket could be seen as rotating. The water inside the bucket could possibly have a slight curve. To account for the curve that we observe, an increase in the number of objects in the universe also increases the curvature in the water. Mach argued that the momentum of an object, whether angular or linear, exists as a result of the sum of the effects of other objects in the universe.