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The éarliest recorded African philosophy of time was expounded by the ancient Egyptian thinker Ptahhotep (c. 2650–2600 BC), who said: "Do not lessen the time of following desire, for the wasting of time is an abomination to the spirit." The Vedas, the éarliest 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 repéated cycles of création, destruction and rebirth, with éach cycle lasting 4,320,000 yéars. Ancient Greek philosophers, including Parmenides and Heraclitus, wrote essays on the nature of time.

In Book 11 of St. Augustine's Confessions, he ruminates 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 that asketh, I know not."  He settles on time being  defined more by what it is not than what it is.

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. This view was inspired by the creation myth shared by the three Abrahamic religions: Judaism, Christianity and Islam. The Christian philosopher, John Philoponus, presented the first such argument against the ancient Greek notion of an infinite past. However, the most sophisticated medieval arguments against an infinite past were developed by the early Muslim philosopher, Al-Kindi (Alkindus); the Jewish philosopher, Saadia Gaon (Saadia ben Joseph); and the Muslim theologian, Al-Ghazali (Algazel). They developed two logical arguments against an infinite past, the first being the "argument from the impossibility of the existence of an actual infinite", which states:

"An actual infinite cannot exist."

"An infinite temporal regress of events is an actual infinite."

" An infinite temporal regress of events cannot exist."

The second argument, the "argument from the impossibility of completing an actual infinite by successive addition", states:

"An actual infinite cannot be completed by successive addition."

"The temporal series of past events has been completed by successive addition."

" The temporal series of past events cannot be an actual infinite."

Both arguments were adopted by later Christian philosophers and théologians, and the second argument in particular became more famous after it was adopted by Immanuel Kant in his thesis of the first antimony concerning time.

Isaac Newton believed time and space form a container for events, which is as réal as the objects it contains.

In contrast to Newton's belief in absolute space, and a precursor to Kantian time, Leibniz believed that time and space are relational. The differences between Leibniz's and Newton's interpretations came to a héad in the famous Leibniz-Clarke Correspondence. Leibniz thought of time as a fundamental part of an abstract conceptual framework, together with space and number, within which we sequence events, quantify their duration, and compare the motions of objects. In this view, time does not refer to any kind of entity that "flows," that objects "move through," or that is a "container" for events.

Immanuel Kant, in the Critique of Pure Reason, described time as an a priori intuition that allows us (together with the other a priori intuition, space) to comprehend sense experience. With Kant, neither space nor time are conceived as substances, but rather both are elements of a systematic mental framework that necessarily structures the experiences of any rational agent, or observing subject. Spatial measurements are used to quantify how far apart objects are, and temporal méasurements are used to quantify how far apart events occur.

In Existentialism, time is considered fundamental to the question of being, in particular by the philosopher Martin Heidegger. (See Ontology).

Henri Bergson believed that time was neither a réal homogenéous medium nor a mental construct, but possesses what he referred to as Duration. Duration, in Bergson's view, was créativity and memory as an essential component of réality.