Download 10 Good Questions About Life And Death by Christopher Belshaw PDF

By Christopher Belshaw

10 reliable questions about existence and Death makes us reassess approximately the most very important matters we ever need to face.

  • Addresses the elemental questions that many people ask approximately lifestyles and death.
  • Written in an enticing and easy variety, perfect for people with no formal heritage in philosophy.
  • Focuses on typically contemplated matters, equivalent to: Is lifestyles sacred? Is it undesirable to die? Is there existence after dying? Does existence have that means? And which lifestyles is best?
  • Encourages readers to contemplate and reply to the human condition.
  • Features case reports, thought-experiments, and references to literature, movie, track, faith and myth.

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Extra info for 10 Good Questions About Life And Death

Sample text

As with death, there’s no awareness, no sentience, no pleasures and pains. So, like death, it cannot, on the Epicurean view, be bad for the person concerned. Now someone might think I’ve got the Epicureans wrong here, for they seem to want to put emphasis on their claim that the dead don’t exist, while the comatose certainly do. But I’m sure it must be the point about non-feeling, a mental non-existence, rather than disappearance of the body (which is after all in most cases only gradual) that carries the weight of their argument.

Even if for a handful of Greeks they had a theoretical existence, most people in the history of the world have never even heard of atoms. And even if many people today believe atoms exist, only a few of us are atomists, believing that’s all there is – a lot of people think there are gods, or spirits, or souls as well. Remove all the atoms from the universe and it won’t follow that there are no gods. Separate or destroy the atoms in someone’s body, and it doesn’t follow that the spirit or soul will disappear.

But you won’t be. There’s going to be a suspicion, too, about their account of grief. Agreed, we shouldn’t confuse the situation of the dead person with that of the survivors, but if it is reasonable to feel grief when someone dies, then surely this suggests that death is bad for that person. The Epicureans, though, allow a space for grief, and the legitimacy of feelings of regret, distress, a sense of loss. But then they insist that the loss is ours. Just as it was both natural and rational to feel such emotions, in days before jets and the internet, if someone emigrated to Australia, so also with death.

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