But Epicurus’s arguments, and those of his Roman admirer Lucretius, have continued to engage us; a few are convinced by them, and even those who This view enables us to account for posthumous harm in the same way we account for the harm of death: events occurring after one’s death can frustrate interests one had while alive. seems hard to take seriously. Epistemology, also known as the theory of knowledge, will flourish as long as we deem knowledge valuable. He is the author of several journal articles about the philosophy of death and related issues, including “Non-Reductionism and Special Concern” (Australasian Journal of Philosophy 2007), “Kaufman’s Response to Lucretius” (Pacific Philosophical Quarterly 2008), “Parfit on Fission” (Philosophical Studies 2010), and “Past and Future Non-Existence” (forthcoming in The Journal of Ethics). When Death Is There, We Are Not: Epicurus on Pleasure and Death, The Badness of Death and the Goodness of Life, The Makropulos Case RevisitedReflections on Immortality and Agency, The Wrongness of Killing and the Badness of Death, The Morality of Killing in War: Some Traditional and Nontraditional Views. This chapter discusses the theme of this book, which is the philosophical aspect of death. The claim that death is bad is an ordinary claim, while views about the reality of the past and future are views about the underlying nature of reality; the ordinary claim about death could be underwritten by a variety of metaphysical views but might not be undermined by any of them. What is a person? The Oxford Handbook of Philosophy of Death edited by Ben Bradley, Fred Feldman & Jens Johansson, eds, 2013 New York, Oxford University Press xii + 493 pp, … Williams’s 1973 paper sparked much interesting discussion of immortality: would it be a good thing to live forever? Ben Bradley, Fred Feldman, Jens Johansson Death has long been a pre-occupation of philosophers, and this is especially so today. The chapters 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. For example, it is sometimes argued that death is not bad for nonhuman animals or human fetuses in virtue of the fact that they lack relevant desires, or have insufficient psychological connectedness over time. In various ways, and from different perspectives, all these essays might be thought to answer one or both of the following questions: what is death, and why does death matter? Gilmore provides a novel account of this difference; he suggests that fission entails death unless it involves what he calls “generative division.”. What, if anything, might make it permissible to kill fetuses, nonhuman animals, combatants, murderers, or the terminally ill? 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. 1970. The Evil of Death: What Can Metaphysics Contribute? Frances Kamm takes up the case of killing in war (chapter 19), while Torbjörn Tännsjö considers the case of killing convicted murderers (chapter 21). BEN BRADLEY, FRED FELDMAN, and JENS JOHANSSON. If the future is not real, perhaps we should not be afraid of our future deaths, since they are not real. Ted Sider argues that we need not adopt any particular view about the metaphysics of time in order to hold that death is bad (chapter 5). What are the persistence conditions for people? As Gareth Matthews and Phillip Mitsis explain in chapters 7 and 8, the great Ancient Greek philosophers (Socrates, Plato, Aristotle, Epicurus) typically argued that we should not fear death, because it is not bad for us. editor PRINTED FROM OXFORD HANDBOOKS ONLINE (www.oxfordhandbooks.com). There is another desire-based view of the badness of death that has found a number of adherents. Death and the Disintegration of Personality, Personal Identity and the Survival of Death. If time is not linear but circular, then we will, in some sense, live again one day. If death weren’t bad, we might think our attitudes toward murder were unjustified. If you look at Brian Leiter’s Philosophical Gourmet Report specialty rankings in philosophy, you will not find a specialty ranking for philosophy of death. But those who think death is bad are not moved by this line of reasoning. 1973. Feinberg, Joel. © Oxford University Press, 2018. (Oxford University Press, 2010) and several other books and more than seventy-five papers in professional journals. He has long been fascinated by philosophical problems about the nature and value of death. Philosophy Physical Sciences Political Science ... Find at OUP.com; Google Preview; The Oxford Handbook of the Archaeology of Death and Burial Edited by Liv Nilsson Stutz and Sarah Tarlow Keywords: global, bioarchaeology, social theory, ethics, history of archaeological thought. Most of these arguments do not strike contemporary philosophers as compelling. Death and the Disintegration of Personality, Personal Identity and the Survival of Death. “The Makropulos Case: Reflections on the Tedium of Immortality.” In his Problems of the Self, pp. Read or Download The Oxford Handbook of Philosophy of Death (Oxford Handbooks) Book by . Avaliable format in PDF, EPUB, MOBI, KINDLE, E-BOOK and AUDIOBOOK. Harm to Others. When Death Is There, We Are Not: Epicurus on Pleasure and Death, The Badness of Death and the Goodness of Life, The Makropulos Case RevisitedReflections on Immortality and Agency, The Wrongness of Killing and the Badness of Death, The Morality of Killing in War: Some Traditional and Nontraditional Views. philosophy of death. If you have purchased a print title that contains an access token, please see the token for information about how to register your code. Fred Feldman is Professor of Philosophy at the University of Massachusetts at Amherst, where he has been teaching since 1969. Please subscribe or login to access full text content. One reason we might care about these questions about the badness of death is that we care about justifying the claim that killing is wrong, and the wrongness of killing seems to have something to do with how bad death is for the victim.
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