Results for 'Death'

907 found
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  1. Field Deaths in Plant Agriculture.Bob Fischer & Andy Lamey - 2018 - Journal of Agricultural and Environmental Ethics 31 (4):409-428.
    We know that animals are harmed in plant production. Unfortunately, though, we know very little about the scale of the problem. This matters for two reasons. First, we can’t decide how many resources to devote to the problem without a better sense of its scope. Second, this information shortage throws a wrench in arguments for veganism, since it’s always possible that a diet that contains animal products is complicit in fewer deaths than a diet that avoids them. In this paper, (...)
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  2. Surviving Death.Mark Johnston - 2010 - Princeton University Press.
    Johnston presents an argument for a form of immortality that divests the notion of any supernatural elements. The book is packed with illuminating philosophical reflection on the question of what we are, and what it is for us to persist over time.
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  3. Care, Death, and Time in Heidegger and Frankfurt.B. Scot Rousse - 2016 - In Roman Altshuler & Michael Sigrist (eds.), Time and the Philosophy of Action. New York: Routledge. pp. 225-241.
    Both Martin Heidegger and Harry Frankfurt have argued that the fundamental feature of human identity is care. Both contend that caring is bound up with the fact that we are finite beings related to our own impending death, and both argue that caring has a distinctive, circular and non-instantaneous, temporal structure. In this paper, I explore the way Heidegger and Frankfurt each understand the relations among care, death, and time, and I argue for the superiority of Heideggerian version (...)
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  4. Facing Death From a Safe Distance: Saṃvega and Moral Psychology.Lajos L. Brons - 2016 - Journal of Buddhist Ethics 23:83-128.
    Saṃvega is a morally motivating state of shock that -- according to Buddhaghosa -- should be evoked by meditating on death. What kind of mental state it is exactly, and how it is morally motivating is unclear, however. This article presents a theory of saṃvega -- what it is and how it works -- based on recent insights in psychology. According to dual process theories there are two kinds of mental processes organized in two" systems" : the experiential, automatic (...)
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  5. Brain Death as the End of a Human Organism as a Self-Moving Whole.Adam Omelianchuk - 2021 - Journal of Medicine and Philosophy 46 (5):530-560.
    The biophilosophic justification for the idea that “brain death” is death needs to support two claims: that what dies in human death is a human organism, not merely a psychological entity distinct from it; that total brain failure signifies the end of the human organism as a whole. Defenders of brain death typically assume without argument that the first claim is true and argue for the second by defending the “integrative unity” rationale. Yet the integrative unity (...)
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  6.  15
    Deterritorialising Death: Queerfeminist Biophilosophy and Ecologies of the Non/Living in Contemporary Art.Marietta Radomska - 2020 - Australian Feminist Studies 35 (104).
    In the contemporary context of environmental crises and the degradation of resources, certain habitats become unliveable, leading to the death of individuals and species extinction. Whilst bioscience emphasises interdependency and relationality as crucial characteristics of life shared by all organisms, Western cultural imaginaries tend to draw a thick dividing line between humans and nonhumans, particularly evident in the context of death. On the one hand, death appears as a process common to all forms of life; on the (...)
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  7. Happy Death of Gilles Deleuze.Finn Janning - 2013 - Tamara - Journal for Critical Organization Inquiry 11 (1):29-37.
    In this essay, I will look closer at the death of the French philosopher Gilles Deleuze, who committed suicide in 1995. I will scrutinize his death in concordance with his philosophical thoughts, but frame my gaze within Albert Camus’ well-known opening- question from The Myth of Sisyphus: “Judging whether life is worth living amounts to answering the fundamental question of philosophy” (Camus, 2005:1).
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  8. The fruitful death of modal collapse arguments.Joseph C. Schmid - forthcoming - International Journal for Philosophy of Religion:1-20.
    Modal collapse arguments are all the rage in certain philosophical circles as of late. The arguments purport to show that classical theism entails the absurdly fatalistic conclusion that everything exists necessarily. My first aim in this paper is bold: to put an end to action-based modal collapse arguments against classical theism. To accomplish this, I first articulate the ‘Simple Modal Collapse Argument’ and then characterize and defend Tomaszewski’s criticism thereof. Second, I critically examine Mullins’ new modal collapse argument formulated in (...)
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  9. Death and Eternal Recurrence.Lars Bergström - 2013 - In Feldman Bradley (ed.), The Oxford Handbook of Philosophy of Death. Oxford U P.
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  10. Is Death Bad for a Cow?Ben Bradley - 2015 - In The Ethics of Killing Animals. pp. 51-64.
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  11.  72
    Death’s Badness and Time-Relativity: A Reply to Purves.Taylor Cyr - 2016 - The Journal of Ethics 20 (4):435-444.
    According to John Martin Fischer and Anthony Brueckner’s unique version of the deprivation approach to accounting for death’s badness, it is rational for us to have asymmetric attitudes toward prenatal and posthumous nonexistence. In previous work, I have defended this approach against a criticism raised by Jens Johansson by attempting to show that Johansson’s criticism relies on an example that is incoherent. Recently, Duncan Purves has argued that my defense reveals an incoherence not only in Johansson’s example but also (...)
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  12. Death on the Freeway: Imaginative Resistance as Narrator Accommodation.Daniel Altshuler & Emar Maier - 2020 - In Ilaria Frana, Paula Menendez Benito & Rajesh Bhatt (eds.), Making Worlds Accessible: Festschrift for Angelika Kratzer. Amherst: UMass ScholarWorks.
    We propose to analyze well-known cases of "imaginative resistance" from the philosophical literature (Gendler, Walton, Weatherson) as involving the inference that particular content should be attributed to either: (i) a character rather than the narrator or, (ii) an unreliable, irrational, opinionated, and/or morally deviant "first person" narrator who was originally perceived to be a typical impersonal, omniscient, "effaced" narrator. We model the latter type of attribution in terms of two independently motivated linguistic mechanisms: accommodation of a discourse referent (Lewis, Stalnaker, (...)
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  13. The Death Debates: A Call for Public Deliberation.David Rodríguez-Arias & Carissa Véliz - 2013 - Hastings Center Report 43 (5):34-35.
    In this issue of the Report, James L. Bernat proposes an innovative and sophisticated distinction to justify the introduction of permanent cessation as a valid substitute standard for irreversible cessation in death determination. He differentiates two approaches to conceptualizing and determining death: the biological concept and the prevailing medical practice standard. While irreversibility is required by the biological concept, the weaker criterion of permanence, he claims, has always sufficed in the accepted standard medical practice to declare death. (...)
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  14. Age and Death: A Defence of Gradualism.Joseph Millum - 2015 - Utilitas 27 (3):279-297.
    According to standard comparativist views, death is bad insofar as it deprives someone of goods she would otherwise have had. In The Ethics of Killing, Jeff McMahan argues against such views and in favor of a gradualist account according to which how bad it is to die is a function of both the future goods of which the decedent is deprived and her cognitive development when she dies. Comparativists and gradualists therefore disagree about how bad it is to die (...)
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  15. Near-Death Experiences and Immortality From the Perspective of an Informational Modeling of Consciousness.Florin Gaiseanu - 2018 - Gerontology and Geriatrics Studies 2 (3):1-3.
    The questions concerning “who we are”, “where we go to”, and “where we come from”, preoccupied the humanity from immemorial times. During the last few decades, with the accelerated improvement of the investigation methods and of the advanced successful interventions allowing the life salvation, there have been reported some attempts to correlate the psychic phenomena with the body status by the recuperation, analysis and explanation of the symptoms recorded during the near-death experiences. Such special situations, in which the heart (...)
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  16. The Metaphysics of Mortals: Death, Immortality, and Personal Time.Cody Gilmore - 2016 - Philosophical Studies 173 (12):3271-3299.
    Personal time, as opposed to external time, has a certain role to play in the correct account of death and immortality. But saying exactly what that role is, and what role remains for external time, is not straightforward. I formulate and defend accounts of death and immortality that specify these roles precisely.
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  17. Does Death Give Meaning to Life?Brooke Alan Trisel - 2015 - Journal of Philosophy of Life 5 (2):62-81.
    Some people claim that death makes our lives meaningless. Bernard Williams and Viktor Frankl have made the opposite claim that death gives meaning to life. Although there has been much scrutiny of the former claim, the latter claim has received very little attention. In this paper, I will explore whether and how death gives meaning to our lives. As I will argue, there is not sufficient support for the strong claim that death is necessary for one's (...)
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  18. Language Death and Diversity: Philosophical and Linguistic Implications.Lajos L. Brons - 2014 - The Science of Mind 52:243-260.
    This paper presents a simple model to estimate the number of languages that existed throughout history, and considers philosophical and linguistic implications of the findings. The estimated number is 150,000 plus or minus 50,000. Because only few of those remain, and there is no reason to believe that that remainder is a statistically representative sample, we should be very cautious about universalistic claims based on existing linguistic variation.
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  19. A Defense of Brain Death.Nada Gligorov - 2016 - Neuroethics 9 (2):119-127.
    In 1959 two French neurologists, Pierre Mollaret and Maurice Goullon, coined the term coma dépassé to designate a state beyond coma. In this state, patients are not only permanently unconscious; they lack the endogenous drive to breathe, as well as brainstem reflexes, indicating that most of their brain has ceased to function. Although legally recognized in many countries as a criterion for death, brain death has not been universally accepted by bioethicists, by the medical community, or by the (...)
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  20.  78
    Death, Faster Than Light Travel, and Einstein.Mark Walker - 2015 - In Charles Tandy (ed.), Death And Anti-Death, Volume 13: Sixty Years After Albert Einstein (1879-1955). Palo Alto, CA, USA: Ria University Press. pp. 1-24.
    This paper describes a thought experiment that shows that people can travel faster than the speed of light: we are not bound by Einstein’s speed limit. Of course, any two-bit sci-fi story can describe faster-than-light travel. The difference is that the thought experiment proposed here is consistent with Einstein’s theory. The way to extricate ourselves from this seeming contradiction is to acknowledge that persons are not entirely physical. In other words, the explanation for why faster-than-light travel is possible for persons, (...)
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  21. Reconsidering Brain Death: A Lesson From Japan's Fifteen Years of Experience.Masahiro Morioka - 2001 - Hastings Center Report 31 (4):41-46.
    The Japanese Transplantation Law is unique among others in that it allows us to choose between "brain death" and "traditional death" as our death. In every country 20 to 40 % of the popularion doubts the idea of brain death. This paper reconsiders the concept, and reports the ongoing rivision process of the current law. Published in Hastings Center Report, 2001.
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  22. Life After Death and the Devastation of the Grave.Eric T. Olson - 2015 - In Keith Augustine & Michael Martin (eds.), The Myth of an Afterlife: The Case against Life After Death. Rowman & Littlefield. pp. 409-423.
    This paper—written for nonspecialist readers—asks whether life after death is in any sense possible given the apparent fact that after we die our remains decay to the point where only randomly scattered atoms remain. The paper argues that this is possible only if our remains are not in fact dispersed in this way, and discusses how that might be the case. -/- 1. Life After Death -- 2. Total Destruction -- 3. The Soul -- 4. Body-Snatching -- 5. (...)
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  23. Teleology, Narrative, and Death.Roman Altshuler - 2015 - In John Lippitt & Patrick Stokes (eds.), Narrative, Identity and the Kierkegaardian Self. Edinburgh University Press. pp. 29-45.
    Heidegger, like Kierkegaard, has recently been claimed as a narrativist about selves. From this Heideggerian perspective, we can see how narrative expands upon the psychological view, adding a vital teleological dimension to the understanding of selfhood while denying the reductionism implicit in the psychological approach. Yet the narrative approach also inherits the neo-Lockean emphasis on the past as determining identity, whereas the self is fundamentally about the future. Death is crucial on this picture, not as allowing for the possibility (...)
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  24. The Future of Death: Cryonics and the Telos of Liberal Individualism.James Hughes - 2001 - Journal of Evolution and Technology 6 (1).
    This paper addresses five questions: First, what is trajectory of Western liberal ethics and politics in defining life, rights and citizenship? Second, how will neuro-remediation and other technologies change the definition of death for the brain injured and the cryonically suspended? Third, will people always have to be dead to be cryonically suspended? Fourth, how will changing technologies and definitions of identity affect the status of people revived from brain injury and cryonic suspension? I propose that Western liberal thought (...)
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  25. Consequentialism and the Death Penalty.Dominic J. Wilkinson & Thomas Douglas - 2008 - American Journal of Bioethics 8 (10):56-58.
    Comment on "The ethical 'elephant' in the death penalty 'room'". Arguments in defense of the death penalty typically fall into one of two groups. Consequentialist arguments point out beneficial aspects of capital punishment, normally focusing on deterrence, while non-consequentialist arguments seek to justify execution independently of its effects, for example, by appealing to the concept of retribution. Michael Keane's target article "The ethical 'elephant' in the death penalty 'room'" should, we believe, be read as an interesting new (...)
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  26.  37
    The Political Economy of Death in the Age of Information: A Critical Approach to the Digital Afterlife Industry.Carl Öhman & Luciano Floridi - 2017 - Minds and Machines 27 (4):639-662.
    Online technologies enable vast amounts of data to outlive their producers online, thereby giving rise to a new, digital form of afterlife presence. Although researchers have begun investigating the nature of such presence, academic literature has until now failed to acknowledge the role of commercial interests in shaping it. The goal of this paper is to analyse what those interests are and what ethical consequences they may have. This goal is pursued in three steps. First, we introduce the concept of (...)
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  27.  99
    Mexican Deaths in the Arizona Desert: The Culpability of Migrants, Humanitarian Workers, Governments, and Businesses.Julie Whitaker - 2009 - Journal of Business Ethics 88 (S2):365 - 376.
    Since the mid-1990s, there has been a rise in the number of deaths of undocumented Mexican migrants crossing the U.S./Mexican border. Who is responsible for these deaths? This article examines the culpability of (1) migrants, (2) humanitarian volunteers, (3) the Mexican government, (4) the U.S. government, and (5) U.S. businesses. A significant portion of the blame is assigned to U.S. free trade policies and U.S. businesses employing undocumented immigrants.
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  28.  62
    The Meaning of Death.Herman Feifel - 1959 - New York: Blakiston Division, Mcgraw-Hill.
    Articles and clinical studies by psychologists, physicians, psychiatrists, theologians and philosophers explore human response to death and the treatment of death in modern art.
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  29.  76
    Fearing Death as Fearing the Loss of One's Life: Lessons From Alzheimer's Disease.David Beglin - 2016 - In Michael Cholbi (ed.), Immortality and the Philosophy of Death. London: Rowman & Littlefield. pp. 101-114.
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  30.  98
    A Puzzle About Death’s Badness: Can Death Be Bad for the Paradise-Bound?Taylor Cyr - 2016 - International Journal for Philosophy of Religion 80 (2):145-162.
    Since at least the time of Epicurus, philosophers have debated whether death could be bad for the one who has died, since death is a permanent experiential blank. But a different puzzle about death’s badness arises when we consider the death of a person who is paradise-bound. The first purpose of this paper is to develop this puzzle. The second purpose of this paper is to suggest and evaluate several potential attempts to solve the puzzle. After (...)
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  31.  55
    Death, Medicine and the Right to Die: An Engagement with Heidegger, Bauman and Baudrillard.Thomas F. Tierney - 1997 - Body and Society 3 (4):51-77.
    The reemergence of the question of suicide in the medical context of physician-assisted suicide seems to me one of the most interesting and fertile facets of late modernity. Aside from the disruption which this issue may cause in the traditional juridical relationship between individuals and the state, it may also help to transform the dominant conception of subjectivity that has been erected upon modernity's medicalized order of death. To enhance this disruptive potential, I am going to examine the perspectives (...)
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  32. Black Lives Matter and the Call for Death Penalty Abolition.Michael Cholbi & Alex Madva - 2018 - Ethics 128 (3):517-544.
    The Black Lives Matter movement has called for the abolition of capital punishment in response to what it calls “the war against Black people” and “Black communities.” This article defends the two central contentions in the movement’s abolitionist stance: first, that US capital punishment practices represent a wrong to black communities rather than simply a wrong to particular black capital defendants or particular black victims of murder, and second, that the most defensible remedy for this wrong is the abolition of (...)
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  33. Natality and Mortality: Rethinking Death with Cavarero.Alison Stone - 2010 - Continental Philosophy Review 43 (3):353-372.
    In this article I rethink death and mortality on the basis of birth and natality, drawing on the work of the Italian feminist philosopher Adriana Cavarero. She understands birth to be the corporeal event whereby a unique person emerges from the mother’s body into the common world. On this basis Cavarero reconceives death as consisting in bodily dissolution and re-integration into cosmic life. This impersonal conception of death coheres badly with her view that birth is never exclusively (...)
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  34. What is a Death with Dignity?Jyl Gentzler - 2003 - Journal of Medicine and Philosophy 28 (4):461 – 487.
    Proponents of the legalization of assisted suicide often appeal to our supposed right to "die with dignity" to defend their case. I examine and assess different notions of "dignity" that are operating in many arguments for the legalization of assisted suicide, and I find them all to be deficient. I then consider an alternative conception of dignity that is based on Aristotle's conception of the conditions on the best life. I conclude that, while such a conception of dignity fits best (...)
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  35. The Badness of Death and the Goodness of Life.John Broome - 2012 - In Fred Feldman, Ben Bradley & Johansson (eds.), The Oxford Handbook of Philosophy and Death. Oxford University Press. pp. 218–33.
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  36. Ectogenesis, Abortion and a Right to the Death of the Fetus.Joona Räsänen - 2017 - Bioethics 31 (9):697-702.
    Many people believe that the abortion debate will end when at some point in the future it will be possible for fetuses to develop outside the womb. Ectogenesis, as this technology is called, would make possible to reconcile pro-life and pro-choice positions. That is because it is commonly believed that there is no right to the death of the fetus if it can be detached alive and gestated in an artificial womb. Recently Eric Mathison and Jeremy Davis defended this (...)
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  37. Near-Death Experiences: Narratives in an Extraordinary Setting.Eriona-Kita Vyshka & Gentian Vyshka - 2014 - Open Journal of Art and Communication 1 (3):39-43.
    Near-death experiences have been described with a variety of forms and narratives. Different medical conditions leading to loss of consciousness or causing a restriction in the perceptive field have been related with the appearance of near-death experiences. A few literary narratives of these experiences are available, with fictional characters exposed to helplessness and despair during the impending death. A situation of near-death experience is described in the last part of the seventh chapter of an Albanian novel (...)
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  38. How to Tell If Animals Can Understand Death.Susana Monsó - forthcoming - Erkenntnis:1-20.
    It is generally assumed that humans are the only animals who can possess a concept of death. However, the ubiquity of death in nature and the evolutionary advantages that would come with an understanding of death provide two prima facie reasons for doubting this assumption. In this paper, my intention is not to defend that animals of this or that nonhuman species possess a concept of death, but rather to examine how we could go about empirically (...)
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  39. Is Neuroscience the Death of Free Will?Eddy Nahmias - 2011 - The New York Times 11.
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  40. The Case for an Autonomy-Centred View of Physician-Assisted Death.Jeremy Davis & Eric Mathison - 2020 - Journal of Bioethical Inquiry 17 (3):345-356.
    Most people who defend physician-assisted death (PAD) endorse the Joint View, which holds that two conditions—autonomy and welfare—must be satisfied for PAD to be justified. In this paper, we defend an Autonomy Only view. We argue that the welfare condition is either otiose on the most plausible account of the autonomy condition, or else is implausibly restrictive, particularly once we account for the broad range of reasons patients cite for desiring PAD, such as “tired of life” cases. Moreover, many (...)
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  41. Unconscious Rationalization, Or: How (Not) to Think About Awfulness and Death.Jake Quilty-Dunn - manuscript
    Many contemporary epistemologists take rational inference to be a conscious action performed by the thinker (Boghossian 2014; 2018; Valaris 2014; Malmgren 2018). It is tempting to think that rational evaluability requires responsibility, which in turn requires conscious action. In that case, unconscious cognition involves merely associative or otherwise arational processing. This paper argues instead for deep rationalism: unconscious inference often exhibits the same rational status and richly structured logical character as conscious inference. The central case study is rationalization, in which (...)
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  42. Surviving Death: How to Refute Termination Theses.Robert Francescotti - 2018 - Inquiry: An Interdisciplinary Journal of Philosophy 61 (2):178-197.
    When deciding how ‘death’ should be defined, it is helpful to consider cases in which vital functions are restored to an organism long after those vital functions have ceased. Here I consider whether such restoration cases can be used to refute termination theses. Focusing largely on the termination thesis applied to human animals, I develop a line of argument from the possibility of human restoration to the conclusion that in many actual cases, human animals continue to exist after they (...)
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  43.  86
    Queer Death Studies: Coming to Terms with Death, Dying and Mourning Differently. An Introduction.Marietta Radomska, Tara Mehrabi & Nina Lykke - 2019 - Women, Gender and Research 2019 (3-4):3-11.
    Queer Death Studies (QDS) refers to an emerging transdisciplinary field of research that critically and (self) reflexively investigates and challenges conventional normativities, assumptions, expectations, and regimes of truths that are brought to life and made evident by death, dying, and mourning. Since its establishment as a research field in the 1970s, Death Studies has drawn attention to the questions of death, dying, and mourning as complex and multifaceted phenomena that require inter- or multi-disciplinary approaches and perspectives. (...)
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  44. Deprivation and the See-Saw of Death.Christopher Wareham - 2009 - South African Journal of Philosophy 28 (2):246-56.
    Epicurus argued that death can be neither good nor bad because it involves neither pleasure nor pain. This paper focuses on the deprivation account as a response to this Hedonist Argument. Proponents of the deprivation account hold that Epicurus’s argument fails even if death involves no painful or pleasurable experiences and even if the hedonist ethical system, which holds that pleasure and pain are all that matter ethically, is accepted. I discuss four objections that have been raised against (...)
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  45. There is No Right to the Death of the Fetus.Perry Hendricks - 2018 - Bioethics (6):1-3.
    Joona Räsänen, in his article ‘Ectogenesis, abortion and a right to the death of the fetus’, has argued for the view that parents have a right to the death of the fetus. In this article, I will explicate the three arguments Räsänen defends, and show that two of them have false or unmotivated premises and hence fail, and that the support he offers for his third argument is inconsistent with other views he expresses in his article. Therefore, I (...)
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  46. The Idealist View of Consciousness After Death.Bernardo Kastrup - 2016 - Journal of Consciousness Exploration & Research 7 (11):900-909.
    To make educated guesses about what happens to consciousness upon bodily death, one has to have some understanding of the relationship between body and consciousness during life. This relationship, of course, reflects an ontology. In this brief essay, the tenability of both the physicalist and dualist ontologies will be assessed in view of recent experimental results in physics. The alternative ontology of idealism will then be discussed, which not only can be reconciled with the available empirical evidence, but also (...)
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  47. Is There a Right to the Death of the Foetus?Eric Mathison & Jeremy Davis - 2017 - Bioethics 31 (4):313-320.
    At some point in the future – perhaps within the next few decades – it will be possible for foetuses to develop completely outside the womb. Ectogenesis, as this technology is called, raises substantial issues for the abortion debate. One such issue is that it will become possible for a woman to have an abortion, in the sense of having the foetus removed from her body, but for the foetus to be kept alive. We argue that while there is a (...)
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  48. Sentient Nonpersons and the Disvalue of Death.David DeGrazia - 2016 - Bioethics 30 (7):511-519.
    Implicit in our everyday attitudes and practices is the assumption that death ordinarily harms a person who dies. A far more contested matter is whether death harms sentient individuals who are not persons, a category that includes many animals and some human beings. On the basis of the deprivation account of the harm of death, I argue that death harms sentient nonpersons. I next consider possible bases for the commonsense judgment that death ordinarily harms persons (...)
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  49. Sudden Infant Death or Murder? A Royal Confusion About Probabilities.Neven Sesardic - 2007 - British Journal for the Philosophy of Science 58 (2):299-329.
    In this article I criticize the recommendations of some prominent statisticians about how to estimate and compare probabilities of the repeated sudden infant death and repeated murder. The issue has drawn considerable public attention in connection with several recent court cases in the UK. I try to show that when the three components of the Bayesian inference are carefully analyzed in this context, the advice of the statisticians turns out to be problematic in each of the steps.
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  50.  51
    Death and Dying, Theories Of.Andrzej Klimczuk & Artur Fabiś - 2017 - In Bryan Turner (ed.), The Wiley-Blackwell Encyclopedia of Social Theory. Wiley-Blackwell. pp. 1--7.
    Death is a state of the total disappearance of life. Dying is a process of decay of the vital system, which ends with clinical death. In current perspectives there are several approaches to research on death and dying; these are the clinical, the humanistic, the philosophical, the psychological, the anthropological, and the sociological perspective.
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