 What connection is there between the eternalism-presentism debate, and the debate about temporal parts? It’s natural to suppose that presentists should be endurantists, claiming that things are wholly present whenever they exist. If you don’t believe in either the past or the future, there’s nowhere and nowhen for any ‘missing’ parts to be. This argument from presentism to endurantism needs some work, however. Presentists think that only the present exists, but they’re happy for us to talk about the causes of the First World War, about next week’s seminar, or about David Hume. Although Hume does not exist, it’s right to say that David Hume wrote An Enquiry Concerning Human Understanding, and wrong to say that David Hume wrote The Feminine Mystique. Presentists worth their salt provide a story about what makes certain statements about the past and the future right, and others wrong. Can presentists claim that, although past and future temporal parts of the banana do not exist, the banana did have temporal parts in the past, and will have other temporal parts in the future? This takes us back to the question of how to define ‘temporal part’ (see  section 2),  and it raises a methodological issue: should ‘temporal part’ be defined in such a way that presentists can believe in temporal parts, or not?