Physical Objects Without Temporal Parts Analysis

Everything in the universe is in a temporary state, some last for centuries, similar to mountains and seas, and some are as brief as a lightning (Hardy, 2016). Elements joined together to form a particular state of being, but the object cease to exist when the elements are broken apart (Hardy, 2016).

In a series of relatively simple though complexly-worded (out of necessity) thought experiments regarding body-swapping and changes to memory and the mind, Bernard Williams attempts to demonstrate that identity should be identified with the body rather than with the mind when identity is extended into the future (and by extension during the present). That is, though it is typical for identity to be associated with the mind at any given moment, Williams argues that the logic that supports this intuitive association does not hold up over longer periods of time, and that anticipation of the future leads to an association of identity with the body rather than with the mind. Whether or not Williams is successful in this attempt is a matter of much debate, with this author finding some fundamental flaws in the very premise of the comparisons and thus the conclusions, however the argument is fairly elegant and persuasive and certainly worth of closer inspection. A careful reading of the argument might lead one to a conclusion opposite to that which was intended, but is no less rewarding for this unusual quirk.

Objects can prove to be the cause of some of the most impactful features or events in someone’s life. “Once he finished work on the Prospector and we struck it rich, he’d start work on our Glass Castle.” (Walls 25). The Prospector was a symbol of aspiration, she wanted to have a more exciting and fulfilling life. Although it also represents lies and distrustfulness because her father never actually worked on the Prospector. Instead, he went out and got drunk. The Glass Castle is quite impactful in Jeannette’s life, it gave her hope for a better life. However it’s not just that, it’s confidence in her father. That he will provide for her and create a good life for her, despite the drinking and other horrible habits he has developed. Jeannette

The Body view on the other hand can be described with the persistence question as well, where person x and y persist through time as the same body. The body changes as time passes. When you look at a photograph of yourself from the past you know that it is the same body because it is of the same appearance as of how you remembered it. If you’re looking at a school photo from elementary school you can instantly recognize yourself from the rest

of something changes, the thing itself does not. For example, if you take two pieces of

permanence, the awareness that things exist even when not visible, is part of a childs early years and that it's an important

Throughout the history of humanity, human have shaped and formed different realities and identities. Each reality and identity possess its unique purpose which has contributes to develop human history around the world. The Greek philosopher, Plato, discusses that some identities are “eternal forms”. However, the film, “The Matrix”, suggests that some realities are not “eternal forms”. If realities are temporal, identities could also be temporal forms.

Tweed explains spaces are not merely objects, but processes that are constantly changing. Tweed reveals the Latin, Japanese, and English word for space, “refer to both extension and duration, a temporal and spatial ‘interval” (120). Tweed uses the Mexican chapel to explain that religious spaces have history. After a federal immigration law was passed, there was a notable change in the chapel. In fact, the chapel had, “much more resonance- and, shrine officials report, many more visitors- than it did during the late 1960’s” (120). Tweed implies that change does not have to be physical in appearance; there can be a change in history, tradition or

This view was in dialectical opposition to Heraclitus of Ephesus, who argued that the world is in a constant state of flux. Heraclitus argues that there is a problem with people’s attachment to the illusion of permanence. Everything in the world will not stay the same, we can see this from the idea from Heraclitus that ‘it is not possible to step twice into the same river, according to Heraclitus, nor to touch mortal substance twice in any condition’ (Plutarch, 392B). Rivers are bodies of water that continually flows so that every second the water at a point in the river is not the same as it was before. The state of the physical world has never remained the same; mountains move over millions of years, a few billion years ago Earth could not sustain life, and even longer ago there were no solids, no liquids, only gases. Each moment can be said to die and be reborn in the next, so that change occurs every moment and it

Object permanence is a concept that was proposed by Jean Piaget, a highly influential infancy researcher (Piaget & Cook, 1954). Object permanence is the ability to perceive that an object still exists even when the object is no longer observed (Keen, Berthier, Sylvia, et al., 2008; Krøjgaard, 2005; Shinskey, 2008; Piaget & Cook, 1954). The concept of object permanence develops during infancy, specifically within the first two years of life (Keen, et al., 2008). Piaget theorized that infants were not fully able to achieve object permanence until eighteen to twenty-four months of age, but that the development of object permanence was proposed to begin at eight to nine months (Keen, et al., 2008; Carey, & Xu, 2001; Streri, de Hevia, Izard, & Coubart, 2013; Piaget & Cook, 1954). Recent studies have demonstrated that infants as young as two and a half months are capable of object permeance (Streri, et al., 2013).

It is a term to describe time being

The mind has always lived in four dimensions and investigating the possibility of the absence of the fourth dimension is challenging to the mind, since the mind has never sought the answers to such a question ever before. Human lives are structured with time; it is simple to imagine timelessness as a house built on no beams or supports, or like a body with no bones to support its flesh. To deny this fact is to deny the term jetlag; any minute disturbances in the natural sense of time in the human body which causes distress in the sleep cycle. Thus our lives are structured and to a degree controlled by time.

Now he has departed from this strange world a little ahead of me. That means nothing. People like us, who believe in physics, know that the distinction between past, present, and future is only a stubbornly persistent illusion. (Gleick, 84)

c) The possibility of scientific knowledge: science strictly talking cannot deal with things which are continuously changing; the sensible world is continuously changing, so science cannot study it; it has to study an immutable world. The second premise shows a clear affinity with Parmenides of Elea and Heraclitus of Ephesus: what is given to our senses is a world ruled by continuous change, by mutation. As far as the first premise, we have to think about something permanent in those objects we want to have knowledge about if we want this knowledge to be true. Is there any knowledge that is always true and not just sometimes true?  If there is, then we have to think there are things

Even when "inner" and "outer" are construed as metaphors, the problem of how one's mind and body can influence one another is well-known charged with abstract difficulties.