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The dead are gone. They count for nothing. Yet, if we count the dead, their number is staggering. And they account for most of what is great about civilization. Compared to the greatness of the dead, the accomplishments of the living are paltry. Which is it then: are the dead still there to be counted or not? And if they are still there, where exactly is "there"? We are confronted with the ancient paradox of nonexistence bequeathed us by Parmenides. The mystery of death is the mystery of nonexistence. A successful attempt to provide a metaphysics of death, then, must resolve the paradox of nonexistence. That is the aim of this study. At the same time, the metaphysics of death, of ceasing to exist, must serve as an account of birth, of coming to exist; the primary thesis of this book is that this demands going beyond existence and nonexistence to include what underlies both, which one can call, following tradition, "being." The dead and the unborn are therefore objects that lack existence but not being. Nonexistent objects - not corpses, or skeletons, or memories, all of which are existent objects - are what are "there" to be counted when we count the dead.
Because every single one of us will die, most of us would like to know what—if anything—awaits us afterward, not to mention the fate of lost loved ones. Given the nearly universal vested interest in deciding this question in favor of an afterlife, it is no surprise that the vast majority of books on the topic affirm the reality of life after death without a backward glance. But the evidence of our senses and the ever-gaining strength of scientific evidence strongly suggest otherwise. In The Myth of an Afterlife: The Case against Life after Death, Michael Martin and Keith Augustine collect a series of contributions that redress this imbalance in the literature by providing a strong, comprehensive, and up-to-date casebook of the chief arguments against an afterlife. Divided into four separate sections, this collection opens with a broad overview of the issues, as contributors consider the strongest evidence of whether or not we survive death—in particular the biological basis of all mental states and their grounding in brain activity that ceases to function at death. Next, contributors consider a host of conceptual and empirical difficulties that confront the various ways of “surviving” death—from bodiless minds to bodily resurrection to any form of posthumous survival. Then essayists turn to internal inconsistencies between traditional theological conceptions of an afterlife—heaven, hell, karmic rebirth—and widely held ethical principles central to the belief systems supporting those notions. In the final section, authors offer critical evaluations of the main types of evidence for an afterlife. Fully interdisciplinary, The Myth of an Afterlife: The Case against Life after Death brings together a variety of fields of research to make that case, including cognitiveneuroscience, philosophy of mind, personal identity, philosophy of religion, moralphilosophy, psychical research, and anomalistic psychology. As the definitive casebookof arguments against life after death, this collection is required reading for anyinstructor, researcher, and student of philosophy, religious studies, or theology. It issure to raise provocative issues new to readers, regardless of background, from thosewho believe fervently in the reality of an afterlife to those who do not or are undecidedon the matter.
This book deals with the very real possibility of earthly immortality and the human and societal implications of such immortality, including whether it is desirable. It looks at what makes immortality appear so attractive and at the possibility that we would be better served with longer lives and the freedom to terminate our lives at the time when life has given us all the joy, inspiration and personal development it possibly could. What If We Don’t Die? - Presents major moral dilemmas associated with human immortality, something which seems imminent due to rapidly progressing biomedical research. - Touches on big questions: is it acceptable that the immortal generation will be the last? How much life do you want? What is the purpose of life if life never ends? - Will trigger your imagination by putting a new spin on free will, current concepts of time and eternity, the possibility of multiple universes and multiple yous. What If We Don’t Die? draws extensively on philosophical and religious thought on the purpose of life and introduces novel perspectives on existence, personality and immortality based, for instance, on quantum mechanics and multiverse theory.
A suggestive and broad examination of the philosophical issues surrounding death.
An electric portrait of the artist as a young woman that asks how a writer finds her voice in a society that prefers women to be silent In Recollections of My Nonexistence, Rebecca Solnit describes her formation as a writer and as a feminist in 1980s San Francisco, in an atmosphere of gender violence on the street and throughout society and the exclusion of women from cultural arenas. She tells of being poor, hopeful, and adrift in the city that became her great teacher; of the small apartment that, when she was nineteen, became the home in which she transformed herself; of how punk rock gave form and voice to her own fury and explosive energy. Solnit recounts how she came to recognize the epidemic of violence against women around her, the street harassment that unsettled her, the trauma that changed her, and the authority figures who routinely disdained and disbelieved girls and women, including her. Looking back, she sees all these as consequences of the voicelessness that was and still is the ordinary condition of women, and how she contended with that while becoming a writer and a public voice for women's rights. She explores the forces that liberated her as a person and as a writer--books themselves, the gay men around her who offered other visions of what gender, family, and joy could be, and her eventual arrival in the spacious landscapes and overlooked conflicts of the American West. These influences taught her how to write in the way she has ever since, and gave her a voice that has resonated with and empowered many others.
James Warren examines and evaluates the argument that death is 'nothing to us'. He sets this against modern philosophical accounts of how death can be a harm and asks whether a life free from all fear of death is an attractive option and what the consequences would be of a full acceptance of the Epicureans' views.
Alan Watts introduced millions of Western readers to Zen and other Eastern philosophies. But he is also recognized as a brilliant commentator on Judeo-Christian traditions, as well as a celebrity philosopher who exemplified the ideas — and lifestyle — of the 1960s counterculture. In this compilation of controversial lectures that Watts delivered at American universities throughout the sixties, he challenges readers to reevaluate Western culture's most hallowed constructs. Watts treads the familiar ground of interpreting Eastern traditions, but he also covers new territory, exploring the counterculture's basis in the ancient tribal and shamanic cultures of Asia, Siberia, and the Americas. In the process, he addresses some of the era's most important questions: What is the nature of reality? How does an individual's relationship to society affect this reality? Filled with Watts's playful, provocative style, the talks show the remarkable scope of a philosopher at his prime, exploring and defining the sixties counterculture as only Alan Watts could.
In this collection of essays on the metaphysical issues pertaining to death, the meaning of life, and freedom of the will, John Martin Fischer argues (against the Epicureans) that death can be a bad thing for the individual who dies. He defends the claim that something can be a bad thing--a misfortune--for an individual, even if he never experiences it as bad (and even if he does not any longer exist). Fischer also defends the commonsense asymmetry in our attitudes toward death and prenatal nonexistence: we are indifferent to the time before we are born, but we regret that we do not live longer. Further, Fischer argues (against the immortality curmudgeons, such as Heidegger and Bernard Williams), that immortal life could be desirable, and shows how the defense of the (possible) badness of death and the (possible) goodness of immortality exhibit a similar structure; on Fischer's view, the badness of death and the goodness of life can be represented on spectra that display certain continuities. Building on Fischer's previous book, My Way a major aim of this volume is to show important connections between issues relating to life and death and issues relating to free will. More specifically, Fischer argues that we endow our lives with a certain distinctive kind of meaning--an irreducible narrative dimension of value--by exhibiting free will. Thus, in acting freely, we transform our lives so that our stories matter.
"On Death," by the Epicurean philosopher Philodemus of Gadara, is among the most significant philosophical treatments of the theme surviving from the Greco-Roman world. The author was an influential figure in first-century B.C.E. Roman society, associated with poets such as Virgil and politicians such as the father-in-law of Julius Caesar. The surviving copies of his treatises were carbonized following the eruption of Vesuvius in 79 C.E. This edition contains the Greek text, newly reconstituted with the help of the infrared imaging technology that has revolutionized the study of Philodemus s works in the twenty-first century, and completely translated into English for the first time. An extensive introduction provides background on Philodemus and his writings, accompanying notes enrich the text, and forty-four pages of photographs illustrate the papyrus manuscript from which the translation is drawn.
How Non-being Haunts Being reveals how the human world is not reducible to “what is.” Human life is an open expanse of “what was” and “what will be,” “what might be” and “what should be.” It is a world of desires, dreams, fictions, historical figures, planned events, spatial and temporal distances, in a word, absent presences and present absences. Corey Anton draws upon and integrates thinkers such as Jean-Paul Sartre, Henri Bergson, Kenneth Burke, Terrence Deacon, Lynn Margulis, R. D. Laing, Gregory Bateson, Douglas Harding, and E. M. Cioran. He discloses the moral possibilities liberated through death acceptance by showing how living beings, who are of space not merely in it, are fundamentally on loan to themselves. A heady multidisciplinary work, How Non-being Haunts Being explores how absence, incompleteness, and negation saturate life, language, thought, and culture. It details how meaning and moral agency depend upon forms of non-being, and it argues that death acceptance in no way inevitably slides into nihilism. Thoroughgoing death acceptance, in fact, opens opportunities for deeper levels of self-understanding and for greater compassion regarding our common fate. Sure to provoke thought and to stimulate much conversation, it offers countless insights into the human condition.