Personal Survival After Death

2020 ◽  
pp. 5-25
Author(s):  
J. Robert Adams
Keyword(s):  
Author(s):  
Sara Booth ◽  
Polly Edmonds ◽  
Margaret Kendall
Keyword(s):  

1973 ◽  
Vol 9 (2) ◽  
pp. 181-187 ◽  
Author(s):  
Robert Young

In his recent book, Survival and Disembodied Existence Terence Penelhum presents a convincing case against the belief in disembodied personal survival. His formidable attack constitutes, I think, one of the strongest cases that has yet been made out against such a belief. I am in substantial agreement with his position.


1986 ◽  
Vol 22 (3-4) ◽  
pp. 397-406 ◽  
Author(s):  
Chris Cherry

Many people believe it absurd to seek evidence for - or against - personal survival of death. Some do so because they think, for a variety of reasons, that the idea of personal post-mortem survival makes no sense. Whether or not they are right they are at any rate consistent: nothing can be evidence for or against a nonsense. However, there are others who also believe that looking for evidence is absurd and yet do not similarly dismiss the idea as unintelligible. They allow that survival is possible and commonly hope it will ensue; but at the same time they insist that absolutely nothing helpful can be said on the subject.


2017 ◽  
Vol 14 (2) ◽  
pp. 201-216 ◽  
Author(s):  
Roman Altshuler

Samuel Scheffler defends “The Afterlife Conjecture”: the view that the continued existence of humanity after our deaths— “the afterlife”—lies in the background of our valuing; were we to lose confidence in it, many of the projects we engage in would lose their meaning. The Afterlife Conjecture, in his view, also brings out the limits of our egoism, showing that we care more about yet unborn strangers than about personal survival. But why does the afterlife itself matter to us? Examination of Scheffler’s second argument helps answer this question, thereby undermining his argument. Our concern for the afterlife involves bootstrapping: we care more about the afterlife than about personal survival precisely because the latter has such salient limits that our lives are structured by adaptation to mortality, and it is only because the afterlife does provide a measure of personal survival that it can give meaning to our projects.


Author(s):  
Dario A. Euraque

A fact of Honduran history after the 1840s is the structural weakness of the state as an organized political agent capable of administering a nationally defined territory, managing its constitutionally prescribed monopoly over security, and effectively addressing the most minimal aspects of the population’s economic and social welfare. Various factors explain this. A key problem has been Honduran elites’ lack of cohesion and enlightened commitment to their long-term interests among themselves and beyond their borders. Resorting to lethal violence to secure advantaged and corrupt access to state resources has been the result and norm, even to the detriment of elite unity and hegemony. This has often placed the state and country at the mercy of economic and military forces, local and international, that elites cannot control, and with which they have negotiated for short-term benefit and even personal survival, most often to the detriment of national interests, and Hondurans’ rudimentary well-being.


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