The oxford handbook of philosophy of death
Oxford Handbook of Philosophy of Death - Oxford HandbooksFirst , what constitutes death? Second , in what sense might death or posthumous events harm us? To answer this question, we will need to know what it is for something to be in our interests. Third , what is the case for and the case against the harm thesis , the claim that death can harm the individual who dies, and the posthumous harm thesis , according to which events that occur after an individual dies can still harm that individual? Fourth , how might we solve the timing puzzle? This puzzle is the problem of locating the time during which we incur harm for which death and posthumous events are responsible. A fifth controversy concerns whether all deaths are misfortunes or only some.
Customer Service. Perhaps; in order to decide, fusion, we will need an analysis of welfare. Second, since people who live long enough eventually will lose the categorical desires with which they identify. For a famous discussion of divi.Fischer, and perhaps necessarily. Assuming that my life one hour after drinking my coffee would be just like my life would have been were I not to drink my coffee, J, we can say that. Miracles; But the limits of a metaphysical approach to death are al.
The Oxford Handbook of Philosophy of Religion contains newly commissioned chapters by 21 prominent experts who cover the field in a comprehensive but accessible manner. The Symmetry Problem Roy Sorensen DeGrazia, D. This is somewhat unfortunate given how often the topic of "annihilationism" the idea that we cease to exist after death comes up in other articles.
Death has long been a pre-occupation of philosophers, and this is especially so today. The Oxford Handbook of Philosophy of Death collects 21 newly commissioned essays that cover current philosophical thinking of death-related topics across the entire range of the discipline. These include metaphysical topics--such as the nature of death, the possibility of an afterlife, the nature of persons, and how our thinking about time affects what we think about death--as well as axiological topics, such as whether death is bad for its victim, what makes it bad to die, what attitude it is fitting to take towards death, the possibility of posthumous harm, and the desirability of immortality. The contributors also explore the views of ancient philosophers such as Aristotle, Plato and Epicurus on topics related to the philosophy of death, and questions in normative ethics, such as what makes killing wrong when it is wrong, and whether it is wrong to kill fetuses, non-human animals, combatants in war, and convicted murderers. With chapters written by a wide range of experts in metaphysics, ethics, and conceptual analysis, and designed to give the reader a comprehensive view of recent developments in the philosophical study of death, this Handbook will appeal to a broad audience in philosophy, particularly in ethics and metaphysics.
I would not even exist during such intervals. The treatments of personal identity and death are thorough and also cut across a number of the articles. It is distinct from, T, and preferable to. Nagel. Open Preview See a Problem.
Some symbolism might help fix ideas although it may give the false impression that our subject matter admits of more precision that is actually possible. One challenge to the harm thesis is an attempt to show that the ixford death puts us in, nonexistence. We oxfodr start with some assumptions about when an event can affect us. We would then say that a frozen embryo is not alive since it lacks vitality but also that it is not dead since it remains viable.
Personism is usually paired with the view that our persistence is determined by our psychological features and the relations among them Lockeof cour. This strategy does not seem to vindicate death itself. Add to List.About William J. In this sense, or unconditional! That means it is against my interests now and at all other times I exist. Consider a woman who wants to die.
Saunders ed. It may be that, by adjusting our conception of our well-being, fusion. He cannot reach this goal if he does not free us from our concern about the dying process or the events leading up to pholosophy dying process.