By Michael Sudduth
Sudduth presents a severe exploration of classical empirical arguments for survival arguments that purport to teach that facts accrued from ostensibly paranormal phenomena represent strong facts for the survival of the self after loss of life. using the conceptual instruments of formal epistemology, he argues that classical arguments are unsuccessful.
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Extra resources for A Philosophical Critique of Empirical Arguments for Postmortem Survival
One of the interesting consequences of AAR and the corresponding PoA is that they show how LAPR can pose a formidable challenge to the survival hypothesis, even if, as survivalists wish to claim, LAPR is not a particularly good explanation of the relevant evidence. In this way, AAR facilitates a modification of the traditional explanatory competitor challenge that is not vulnerable to traditional survivalist rejoinders. 2 Overview of chapters The subsequent chapters move rather naturally from those focused on elaborating the survival hypothesis and the alleged evidence for it from various kinds of ostensibly paranormal phenomena (Chapter 2 through Chapter 5) to the presentation and critical analysis of the classical arguments (Chapter 6 through Chapter 11).
Survivalists – those who believe in life after death – have taken different views concerning what exactly survives death, the manner in which it survives, and the general nature of postmortem existence and the afterlife. Moreover, the range of survival hypotheses is widened even further if we consider, in addition to the actual positions of survivalists, the mere theoretical possibilities or conceivable survival hypotheses at this juncture. J. D. Broad (1962: 387–430) have discussed in their seminal explorations of survival, there are many ways to conceive of postmortem survival.
Embodied survival To speak of personal survival, of course, entails that whatever properties are essential to persons in general will survive death. So personal survival entails the postmortem persistence of a center of self-awareness, or a firstperson perspective, with powers of perception/knowledge and intentional causal agency, as these are essential properties of human persons. But what am I as this particular person? One of the important questions in the philosophy of mind concerns criteria of personal identity.