Results for 'Evil of death'

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  1. Four-dimensionalism, eternalism, and deprivationist accounts of the evil of death.Andrew Brenner - 2021 - Synthese 199 (5-6):13643-13660.
    Four-dimensionalists think that we persist over time by having different temporal parts at each of the times at which we exist. Eternalists think that all times are equally real. Deprivationists think that death is an evil for the one who dies because it deprives them of something. I argue that four-dimensionalist eternalism, conjoined with a standard deprivationist account of the evil of death, has surprising implications for what we should think about the evil of (...). In particular, given these assumptions, we will lack any grounds for thinking that death is an evil for some individuals for whom we would antecedently expect it to be an evil, namely those individuals who cease to exist at death. Alternatively, we will only have some grounds for thinking that death is an evil for certain individuals for whom we might antecedently be more inclined to think death is not an evil, namely those individuals who survive death, in the sense that they continue to exist after death. (shrink)
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  2. Goodness is Reducible to Betterness the Evil of Death is the Value of Life.John Broome - 1993 - In Peter Koslowski Yuichi Shionoya (ed.), The Good and the Economical: Ethical Choices in Economics and Management. Springer Verlag. pp. 70–84.
    Most properties have comparatives, which are relations. For instance, the property of width has the comparative relation denoted by `_ is wider than _'. Let us say a property is reducible to its comparative if any statement that refers to the property has the same meaning as another statement that refers to the comparative instead. Width is not reducible to its comparative. To be sure, many statements that refer to width are reducible: for instance, `The Mississippi is wide' means the (...)
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  3. Brueckner and Fischer on the Evil of Death.Huiyuhl Yi - 2012 - Philosophia 40 (2):295-303.
    A primary argument against the badness of death (known as the Symmetry Argument) appeals to an alleged symmetry between prenatal and posthumous nonexistence. The Symmetry Argument has posed a serious threat to those who hold that death is bad because it deprives us of life’s goods that would have been available had we died later. Anthony Brueckner and John Martin Fischer develop an influential strategy to cope with the Symmetry Argument. In their attempt to break the symmetry, they (...)
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  4. Reevaluating the Nature of Death: A Critical Examination of Feldman's Reconstruction of the Epicurean Argument.Wesley De Sena - manuscript
    In a chapter from his book, "Confrontation with the Reaper," Feldman critiques Epicurus' assertion that nothing inherently negative befalls us after death. However, it is essential to note that the Epicurean argument is more nuanced than Feldman suggests. In this chapter, Feldman undertakes a comprehensive revision of the Epicurean argument, incorporating numerous assumptions supported by evidence to comprehend it. This multiplicity of revisions makes it challenging to trace how Feldman distorts the original Epicurean argument. In this paper, I will (...)
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  5. A note on comparing death and pain.Adam Morton - 1988 - Bioethics 2 (2):129–135.
    I give ways of comparing the disvalue of death and of pain by comparing each to other evils.
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  6. The Problem of Evil in Virtual Worlds.Brendan Shea - 2017 - In Mark Silcox (ed.), Experience Machines: The Philosophy of Virtual Worlds. London: Rowman & Littlefield. pp. 137-155.
    In its original form, Nozick’s experience machine serves as a potent counterexample to a simplistic form of hedonism. The pleasurable life offered by the experience machine, its seems safe to say, lacks the requisite depth that many of us find necessary to lead a genuinely worthwhile life. Among other things, the experience machine offers no opportunities to establish meaningful relationships, or to engage in long-term artistic, intellectual, or political projects that survive one’s death. This intuitive objection finds some support (...)
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  7. The Symmetry Argument Against the Deprivation Account.Huiyuhl Yi - 2016 - Philosophia 44 (3):947-959.
    Here I respond to Anthony Brueckner and John Martin Fischer’s “The Evil of Death: A Reply to Yi.” They developed an influential strategy in defense of the deprivation account of death’s badness against the Lucretian symmetry problem. The core of their argument consists in the claim that it is rational for us to welcome future intrinsic goods while being indifferent to past intrinsic goods. Previously, I argued that their approach is compatible with the evil of late (...)
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  8. The Last Temptation of Giorgio Agamben? The Antichrist, the Katechon, and the Mystery of Evil.Eric D. Meyer - manuscript
    Abstract: Giorgio Agamben's recent works have been preoccupied with a certain obscure passage from St. Paul's 'Second Epistle to the Thessalonians,' which describes the portentous events that must occur before the Second Coming of Jesus Christ can take place---specifically, the appearance of a 'man of lawlessness' (the Antichrist?) and the exposure of who or what is currently restraining the 'man of lawlessness' from being exposed as the Antichrist: a mysterious agency called the 'katechon.' In 'The Mystery of Evil: Benedict (...)
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  9. The Death of Democracy, Liberalism and Human Rights.Michael Starks - 2019 - Las Vegas, NV USA: Reality Press.
    America and the world are in the process of collapse from excessive population growth, most of it for the last century, and now all of it, due to 3rd world people. Consumption of resources and the addition of 4 billion more ca. 2100 will collapse industrial civilization and bring about starvation, disease, violence and war on a staggering scale. The earth loses at least 1% of its topsoil every year, so as it nears 2100, most of its food growing capacity (...)
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  10. (1 other version)Man death ethics.Walentin Wasielewski - 2022 - Ridero.
    1. Good and evil are not entities, but parameters. The only moral fact is death, and morality is the attitude towards death: everything that leads the system to destruction is evil; everything that overcomes the death of the system is good. The open-question argument is removed without appeal to a naturalistic fallacy. 2. All problems are linked to death. What does not lead to death is not a problem. Any obstacle, barrier, difficulty, or (...)
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  11. Is radical evil banal? Is banal evil radical?Paul Formosa - 2007 - Philosophy and Social Criticism 33 (6):717-735.
    There has been much recent debate concerning how Hannah Arendt's concepts of radical evil and the banality of evil `fit together', if at all. I argue that the first of these concepts deals with a certain type of evil, in particular the evil that occurred in the Nazi death camps. The second deals with a certain type of perpetrator of evil, in particular the banal `nobody', Eichmann. As such, bar a localized incompatibility in regard (...)
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  12. Lucretian Symmetry and the Content-Based Approach.Huiyuhl Yi - 2022 - Philosophia 50 (2):815-831.
    In addressing the Lucretian symmetry problem, the content-based approach attends to the difference between the contents of the actual life and those of relevant possible lives of a person. According to this approach, the contents of a life with an earlier beginning would substantially differ from, and thus be discontinuous with, the contents of the actual life, whereas the contents of a life with the same beginning but a later death would be continuous with the contents of the actual (...)
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  13. Democracy, Diversity, Dysgenics, Death: the inexorable collapse of modern societies.Michael Starks - 2019 - Las Vegas, NV USA: Reality Press.
    America and the world are in the process of collapse from excessive population growth, most of it for the last century, and now all of it, due to 3rd world people. Consumption of resources and the addition of 4 billion more ca. 2100 will collapse industrial civilization and bring about starvation, disease, violence and war on a staggering scale. The earth loses at least 1% of its topsoil every year, so as it nears 2100, most of its food growing capacity (...)
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  14. "Meat and Evil".Matthew C. Halteman - 2019 - In Andrew Chignell (ed.), Evil: A History (Oxford Philosophical Concepts). New York: Oxford University Press. pp. 88-96.
    In a world where meat is often a token of comfort, health, hospitality, and abundance, one can be forgiven for raising an eyebrow at the conjunction “meat and evil.” Why pull meat into the orbit of harm, pestilence, ill-will, and privation? From another perspective, the answer is obvious: meat—the flesh of slaughtered animals taken for food—is the remnant of a feeling creature who was recently alive and whose death was premature, violent, and often gratuitous. The truth is that (...)
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  15. The missing element of Popper's evolutionary epistemology scheme.Walentin W. Wasilewski - 2020 - E-Forum 2 (11):165-175.
    The purpose of the work is to study the definition and purpose of man for nature and cognition. The study was based on an article by K.R. Popper's «Evolutionary Epistemology». A critical analysis of Popper's theses and schemes for the evolution of theories is carried out. The importance of the emergence of a system of times of the language as a consequence of its descriptive function is noted. The problem with which the cycle of development of life and knowledge begins (...)
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  16. Taking a New Perspective on Suffering and Death.Chris Tweedt - 2019 - In Kevin Vallier & Joshua Rasmussen (eds.), A New Theist Response to the New Atheists. New York: Routledge. pp. 47-58.
    There is a massive amount of severe suffering and death in the world, and much of this suffering and death is out of our control. The amount and severity of suffering and death in the world can be used to make an argument for (or elicit a reaction against) the existence of God: if God—an all-powerful, all-knowing, and all-good being—exists, God would not allow such massive amounts of suffering and death. I'll propose a line of response (...)
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  17. Socrates' Therapeutic Use of Inconsistency in the Axiochus.Tim O'Keefe - 2006 - Phronesis 51 (4):388-407.
    The few people familiar with the pseudo-Platonic dialogue Axiochus generally have a low opinion of it. It's easy to see why: the dialogue is a mish-mash of Platonic, Epicurean and Cynic arguments against the fear of death, seemingly tossed together with no regard whatsoever for their consistency. As Furley notes, the Axiochus appears to be horribly confused. Whereas in the Apology Socrates argues that death is either annihilation or a relocation of the soul, and is a blessing either (...)
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  18. Demonic despair under the guise of the good? Kierkegaard and Anscombe vs. Velleman.Roe Fremstedal - 2023 - Inquiry: An Interdisciplinary Journal of Philosophy 66 (5):705-725.
    The aim of this paper is to clarify Kierkegaard’s concept of demonic despair (and demonic evil) and to show its relevance for discussions of the guise of the good thesis (i.e. that in f-ing intentionally, we take f-ing to be good). Contemporary discussions of diabolic evil often emphasise the phenomena of despair and acedia as apparent counter-examples to the guise of the good. I contend that Kierkegaard’s analysis of despair is relevant to these discussions, because it reconciles demonic (...)
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  19. The Temporal Bias Approach to the Symmetry Problem and Historical Closeness.Huiyuhl Yi - 2022 - Philosophia 51 (3):1763-1781.
    In addressing the Lucretian symmetry problem, the temporal bias approach claims that death is bad because it deprives us of something about which it is rational to care (e.g., future pleasures), whereas prenatal nonexistence is not bad because it only deprives us of something about which it is rational to remain indifferent (e.g., past pleasures). In a recent contribution to the debate on this approach, Miguel and Santos argue that a late beginning can deprive us of a future pleasure. (...)
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  20. Annihilationism and the Eradication of All Sin.Alberto Oya - 2019 - Cauriensia 14 (1):551-556.
    Annihilationism claims that earthly death is followed by a divine judgment after which the wicked are condemned to a second death, while those who have lived their earthly life according to God's commands are blessed with a heavenly eternal existence. The aim of this essay is to show that, contrary to what defenders of annihilationism argue, the claim that God's victory over evil requires the complete eradication of all sin does not suffice alone to justify annihilationism.
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  21. The Principle of Morality in Eighteenth-Century German Philosophy.Michael Walschots - forthcoming - In Corey W. Dyck, Frederick Beiser & Brandon Look (eds.), The Oxford Handbook of German Philosophy in the Eighteenth Century. Oxford: Oxford University Press.
    During the eighteenth century, German philosophers wrote on a broad range of topics in moral philosophy: from meta-ethical issues such as the nature of obligation, to elaborate systems of normative ethics (often in the form of a doctrine of duties to self, others, and God), to topics in applied ethics such as the permissibility of the death penalty and censorship. Moral philosophy was also intimately related to the modern natural law tradition at the time, as well as to discussions (...)
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  22. Should I choose to never die? Williams, boredom, and the significance of mortality.David Beglin - 2017 - Philosophical Studies 174 (8):2009-2028.
    Bernard Williams’ discussion of immortality in “The Makropulos Case: Reflections on the Tedium of Immortality” has spawned an entire philosophical literature. This literature tends to focus on one of Williams’ central claims: if we were to relinquish our mortality, we would necessarily become alienated from our existence and environment—“bored,” in his terms. Many theorists have defended this claim; many others have challenged it. Even if this claim is false, though, it still isn’t obvious that we should choose to relinquish our (...)
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  23.  57
    The Missing Element in Popper’s Evolutionary Epistemology.Walentin Wasielewski - 2023 - Borderless Philosophy 6:218-230.
    I propose a revision of ethical principles. Value-based ethics can be replaced with problem-based ethics. I suggest abandoning ethics that focus on absolute values. Instead, I propose starting with an understanding of the problem of death as the foundation for human development. Good and evil, in this context, are related to the problem of mortality. All issues facing humanity as a global socio-cultural system can be traced back to this central issue. Literally every aspect of our existence - (...)
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  24. Acceptations of the soul in various systems of philosophical and religious thinking.Tudor Cosmin Ciocan - 2020 - Dialogo 6 (2):233-244.
    The Soul is considered, both for religions and philosophy, to be the immaterial aspect or essence of a human being, conferring individuality and humanity, often considered to be synonymous with the mind or the self. For most theologies, the Soul is further defined as that part of the individual, which partakes of divinity and transcends the body in different explanations. But, regardless of the philosophical background in which a specific theology gives the transcendence of the soul as the source of (...)
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  25. Concept of Fate among the Turks.Mehmet Karabela - 2021 - In Islamic Thought Through Protestant Eyes. New York: Routledge. pp. 161-177.
    German Lutheran scholar Johann Friedrich Weitenkampf (d.1758) sets out to explain and refute the Turkish concept of fate, dividing his dissertation into two sections: the first outlining the Turkish-Muslim view of fate; and the second seeking to prove the invalidity of the Muslim concept of fate with philosophical argumentation. He begins with some brief notes on the historical origin of the Turks, turning then to the backstory of the Qur’an, which he claims can be divided into six sections or topics, (...)
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  26. In Incognito: The Principle of Double Effect in American Constitutional Law.Edward C. Lyons - 2005 - Florida Law Review 57 (3):469-563.
    Abstract: In Vacco v. Quill, 521 U.S. 793 (1997), the Supreme Court for the first time in American case law explicitly applied the principle of double effect to reject an equal protection claim to physician-assisted suicide. Double effect, traced historically to Thomas Aquinas, proposes that under certain circumstances it is permissible unintentionally to cause foreseen evil effects that would not be permissible to cause intentionally. The court rejected the constitutional claim on the basis of a distinction marked out by (...)
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  27. Mort (Entrée Grand Public, L'Encyclopédie Philosophique).Federico Lauria - 2019 - L'Encyclopédie Philosophique.
    La mort nous afflige, nous angoisse, voire nous terrifie. Qu’est-ce que la mort ? La tristesse et l’angoisse face à la mort sont-elles justifiées ? La mort est-elle un mal ? Vaudrait-il mieux être immortel ? Comment comprendre le deuil ? Cette entrée propose un aperçu des questions principales de la philosophie contemporaine de la mort. Tentons de sonder l’énigme la plus tragique de la vie.
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  28. In Search of the Girl Soldiers of Aboke.Johnniea Armstead - manuscript
    In Search of the Girl Soldiers of Aboke Abstract In a story about class, power, belonging, disappearance, and political tension, journalist Els De Temmerman tells the story of one hundred and thirty-nine girls abducted from the Aboke School in Uganda, raped, given as wives to the soldiers, and forced to kill other children. Collectively, their stories become the voice of all children abducted into heinous armies; this is a summary of their disappearance, struggle, death, and, for some, liberation. The (...)
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  29. The Problem of Despair: A Kierkegaardian Reading of the Book of Job.Richard Oxenberg - manuscript
    The Book of Job is often read as the Bible's response to theodicy's 'problem of evil.' As a resolution to the logical difficulties of this problem, however, it is singularly unsatisfying. Job's ethical protest against God is never addressed at the level of the ethical. But suggested in Job's final encounter with God is the possibility of a spiritual resolution beyond the ethical. In this paper I examine the Book of Job as a response to the spiritual problem of (...)
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  30. Pleased and Afflicted: Hume on the Paradox of Tragic Pleasure.Eva M. Dadlez - 2004 - Hume Studies 30 (2):213-236.
    In lieu of an abstract, here is a brief excerpt of the content:Hume Studies Volume 30, Number 2, November 2004, pp. 213-236 Pleased and Afflicted: Hume on the Paradox of Tragic Pleasure E. M. DADLEZ How fast can you run? As fast as a leopard. How fast are you going to run? A whistle sounds the order that sends Archie Hamilton and his comrades over the top of the trench to certain death. Racing to circumvent that order and arriving (...)
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  31. Kramer’s Purgative Rationale for Capital Punishment: A Critique.John Danaher - 2015 - Criminal Law and Philosophy 9 (2):225-244.
    Matthew Kramer has recently defended a novel justification for the death penalty, something he calls the purgative rationale. According to this rationale, the death penalty can be justifiably implemented if it is necessary in order to purge defilingly evil offenders from a moral community. Kramer claims that this rationale overcomes the problems associated with traditional rationales for the death penalty. Although Kramer is to be commended for carving out a novel niche in a well-worn dialectical space, (...)
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  32. Are Dangerous Animals a Consequence of the Fall of Lucifer?Moorad Alexanian - 2004 - Perspectives on Science and Christian Faith 56 (3):237-237.
    Humans were created in the image of God and animals are subordinate to them. The physical death of humans was a consequence of the Fall. Must that not automatically affect animals? Can superior human beings die whereas inferior animals not die? Therefore, animals were either already affected by the Fall of Lucifer or else the Fall of Man affected animals so that they would always be different in kind from humans. Hence, it is more logical to attribute animal pain (...)
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  33. Rape in monastery : Downfall of Buddhism.Kshitiz Gaur (ed.) - 2020 - India: Just fiction.
    Buddhism almost spread densely in India for about six hundred years and also got support of kings and states and it also flourished not only in terms of treasurer but also in state power like of Christianity after the downfall of Romans in Europe. Words of Gautama Buddha after attaining Nirvana were against of any religious rituals and practises but after His death, gradually his words become another religion. Buddhism flourished and flourished rapidly on the Aryan land and also (...)
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  34. Ecologies of Death, Ecologies of Mourning: A Biophilosophy of Non/Living Arts.Marietta Radomska - 2023 - Research in Arts and Education 2023 (2):7-20.
    In the present condition of planetary environmental crises, violence, and war, entire ecosystems are annihilated, habitats turn into unliveable spaces, and shared “more-than-human” vulnerabilities get amplified. Here and now, death and loss become urgent environmental concerns, while the Anthropocene-induced anxiety, anger, and grief are manifested in popular-scientific narratives, art, culture, and activism. Grounded in the theoretical framework of queer death studies, this article explores present grief imaginaries and engagements with more-than-human death, dying, and extinction, as they are (...)
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  35. Fear of Death and the Will to Live.Tom Cochrane - 2024 - Australasian Journal of Philosophy 102:1–17.
    The fear of death resists philosophical attempts at reconciliation. Building on theories of emotion, I argue that we can understand our fear as triggered by a de se mode of thinking about death which comes into conflict with our will to live. The discursive mode of philosophy may help us to avoid the de se mode of thinking about death, but it does not satisfactorily address the problem. I focus instead on the voluntary diminishment of one’s will (...)
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  36. The Evil of Refraining to Save: Liu on the Doctrine of Doing and Allowing.Jacob Blair - 2017 - Diametros 52:127-137.
    In a recent article, Xiaofei Liu seeks to defend, from the standpoint of consequentialism, the Doctrine of Doing and Allowing: DDA. While there are various conceptions of DDA, Liu understands it as the view that it is more difficult to justify doing harm than allowing harm. Liu argues that a typical harm doing involves the production of one more evil and one less good than a typical harm allowing. Thus, prima facie, it takes a greater amount of good to (...)
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  37. Assessing a Revised Compensation Theodicy.Bruce Reichenbach - 2022 - Religions 13.
    Attempts to resolve the problem of evil often appeal to a greater good, according to which God’s permission of moral and natural evil is justified because (and just in case) the evil that is permitted is necessary for the realization of some greater good. In the extensive litany of greater good theodicies and defenses, the appeal to the greater good of an afterlife of infinite reward or pleasure has played a minor role in Christian thought but a (...)
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  38. The Evils of Inductive Skepticism.Donald Cary Williams - manuscript
    An extract from Williams' The Ground of Induction (1947): "The sober amateur who takes the time to follow recent philosophical discussion will hardly resist the impression that much of it, in its dread of superstition and dogmatic reaction, has been oriented purposely toward skepticism: that a conclusion is admired in proportion as it is skeptical; that a jejune argument for skepticism will be admitted where a scrupulous defense of knowledge is derided or ignored; that an affirmative theory is a mere (...)
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  39. Kant on the radical evil of human nature.Paul Formosa - 2007 - Philosophical Forum 38 (3):221–245.
    In ‘Religion within the Boundaries of Mere Reason’ Kant presents his thesis that human nature is ‘radically evil’. To be radically evil is to have a propensity toward moral frailty, impurity and even perversity. Kant claims that all humans are ‘by nature’ radically evil. By presenting counter-examples of moral saints, I argue that not all humans are morally corrupt, even if most are. Even so, the possibility of moral failure is central to what makes us human.
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  40. Philosophy of Death.Sfetcu Nicolae - manuscript
    In paleontology, the discovery of funeral rites is an important factor in determining the degree of social awakening of a hominid. This awareness of death is an engine of social cohesion (uniting to resist disasters and enemies) and action (to do something to leave a trace). It is an important element of metaphysical reflection. This is also what gives the symbolic power to acts such as homicide and suicide. According to Plato, death is the separation of soul and (...)
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  41. 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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  42. 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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  43. The Badness of Death for Sociable Cattle.Daniel Story - forthcoming - Journal of Value Inquiry:1-20.
    I argue that death can be (and sometimes is) bad for cattle because it destroys relationships that are valuable for cattle for their own sake. The argument relies on an analogy between valuable human relationships and relationships cattle form with conspecifics. I suggest that the reasons we have for thinking that certain rich and meaningful human relationships are valuable for their own sake should also lead us to think that certain cattle relationships are valuable for their own sake. And (...)
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  44. Inconsistency between the Circulatory and the Brain Criteria of Death in the Uniform Determination of Death Act.Alberto Molina-Pérez, James L. Bernat & Anne Dalle Ave - 2023 - Journal of Medicine and Philosophy 48 (5):422-433.
    The Uniform Determination of Death Act (UDDA) provides that “an individual who has sustained either (1) irreversible cessation of circulatory and respiratory functions or (2) irreversible cessation of all functions of the entire brain, including the brain stem, is dead.” We show that the UDDA contains two conflicting interpretations of the phrase “cessation of functions.” By one interpretation, what matters for the determination of death is the cessation of spontaneous functions only, regardless of their generation by artificial means. (...)
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  45. The Evilization of the Term “Fulani” in Present Day Nigeria: A Reflection on the Notion of Signification in William of Ockham’s Logic.Justin Nnaemeka Onyeukaziri - 2022 - LASU JOURNAL OF PHILOSOPHY 4 (1):1-24.
    This paper attempts to demonstrate that the logical problematic of signification, has a very dangerous socio-political effect due to the ontological implication that is connected to the signification of terms in logic. It expounds the notion of signification in Formal Logic as exposed by William of Ockham. It thus, employs this notion of signification of terms, to discuss the term “Fulani”, to show the danger potent in distorting the signification of the term “Fulani” as in every conventional and connotative terms. (...)
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  46. Against "the badness of death".Hilary Greaves - 2019 - In Espen Gamlund & Carl Tollef Solberg (eds.), Saving People from the Harm of Death. New York: Oxford University Press.
    I argue that excessive reliance on the notion of “the badness of death” tends to lead theorists astray when thinking about healthcare prioritisation. I survey two examples: the confusion surrounding the “time-relative interests account” of the badness of death, and a confusion in the recent literature on cost-benefit analyses for family planning interventions. In both cases, the confusions in question would have been avoided if (instead of attempting to theorise in terms of the badness of death) theorists (...)
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  47. 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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  48. In the Face of Death.James Cartlidge - 2023 - In John MacKinnon (ed.), Warren Zevon and Philosophy: Beyond Reptile Wisdom. Peru, IL: Carus Books. pp. 187-198.
    Warren Zevon’s musical career, though brilliant throughout, is particularly notable for its ending: diagnosed with a terminal illness, Zevon refused a potentially debilitating medical treatment to put his remaining energy into recording another album. The resulting record –2003’s 'The Wind' – was in many ways the perfect farewell: songs of dirty, dark, uncompromising, country-tinged rock, blistering guitar solos, all mixed with intelligent, black-as-coal gallows humour. But it was also a moving farewell to his fans, a heartfelt, personal reflection on his (...)
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  49. If “Denial of Death” Is a Problem, Then “Reverence for Life” Is a Meaningful Answer: Ernest Becker's Significance for Applied Animal and Environmental Ethics.Jeremy D. Yunt - 2024 - Journal of Animal Ethics 14 (1):9-25.
    The theories of cultural anthropologist Ernest Becker arise from an existential and psychological analysis of the death terror/anxiety deep in the unconscious of every human. Becker details how this anxiety governs the ideologies and behaviors of our species—something now confirmed by thousands of experiments performed by psychologists engaged in contemporary terror management theory (TMT). Humans manage their anxiety through what Becker terms “hero systems”—concepts, beliefs, and myths we create to give us a sense of significance and meaning during, and (...)
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  50. Death is common, so is understanding it: the concept of death in other species.Susana Monsó & Antonio J. Osuna-Mascaró - 2020 - Synthese (1-2):2251-2275.
    Comparative thanatologists study the responses to the dead and the dying in nonhuman animals. Despite the wide variety of thanatological behaviours that have been documented in several different species, comparative thanatologists assume that the concept of death is very difficult to acquire and will be a rare cognitive feat once we move past the human species. In this paper, we argue that this assumption is based on two forms of anthropocentrism: an intellectual anthropocentrism, which leads to an over-intellectualisation of (...)
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