Death, Badness, and the Impossibility of Experience. Creator. Fischer, John Martin. Bibliographic Citation. Journal of Ethics October-December; 1(4): Download Citation on ResearchGate | Death, Badness, and the Impossibility of Experience | Some have They contend that nothing can be a bad for an individual unless the individual is able to experience it as bad. John Martin Fischer. John Martin Fischer’s research works with citations and reads, including: University University Professor Lecture: Near-Death Experiences: The Stories They Tell Death, Badness, and the Impossibility of Experience.

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International Journal impodsibility Philosophy of Religion, 70, One might suggest that since certain projects are only possible in this life, death dwath be bad for the one who has died because it precludes the continuation of such projects.

The compatibility of materialism and survival: No one should put off reforming his life with the thought that it will be more painless to do so after death.

After all, to stick to the metaphor, people are writing new books all the time. He has published a number of articles on Frege, Wittgenstein, Carnap, the history and philosophy of logic, and the history and philosophy of mathematics.

In acting freely, we are in a sense writing a sentence in the narrative of our lives. A Response to Wisnewski. I think that a certain kind of reflective maturity will naturally issue in a middle-ground here: Thanks to Imlossibility Bachman and Jonah Nagashima for discussion on this point. A reply to Purves.

John M. Fischer

Thanks to John Fischer for this suggestion. Resurrection, reassembly, and reconstitution: These online bookshops told us they have this item: The Metaphysics of Death. On their view, a later birth can deprive us of pleasures just as an earlier death can, but it is rational to care about the latter pleasures and not to care about the former. hhe


You argue that moral responsibility is connected with artistic self-expression, in fact you argue that being morally responsible is a species of artistic self-expression. And, it is important to note, all-things-considered good states of affairs can vary in the extent to which they are good. A reply to Jonhasson. A defense of Epicurus. Death, Badness, and the Impossibility of Experience.

University of Chicago Press. Notes Includes bibliographical references and index. Here is how we might diagram the latter type of view, with the temporal gap of all who are paradise-bound ending at some later point R: Further, Fischer argues against the immortality curmudgeons, such as Heidegger and Bernard Williamsthat immortal life could be desirable, and shows how the defense of the possible badness of death and the possible goodness of immortality exhibit a similar structure; on Fischer’s view, the badness of death and the goodness of life can be represented on spectra that display certain continuities.

For our purposes, however, the version of the argument that is relevant is one specifically about the badness of later birth and earlier 5 This is, perhaps, a good point to highlight the distinction between death and dying. It might be pro tanto good for me to have a slice of cake now, given that I will enjoy it very much, but it might not be all-things-considered good for me to have a slice of cake now, given that I have just eaten a slice of cake and another slice would be worse for my health.

A reply to Cyr. For Epicurus and his followers, to be dead is not to exist.

Imagine that you are in some hospital to test a drug. I add the contention that our acting freely—exhibiting guidance control—is the crucial ingredient that transforms the chronicles of our lives into narratives and thus makes us artists impossibiluty of the stories of our lives. I consider three views of the relation between the paradise-bound and paradise that are consistent with the deprivation account, connecting my discussion of paradise with the extant literature on death’s badness.


John Martin Fischer, Death, badness, and the impossibility of experience – PhilPapers

It is not simply required that the agent in question have the capacity for reasons-responsiveness; in addition, the behavior much issue from this general capacity.

And I do think it is a beautiful and elegant theory. A Theory of Moral Responsibility with M. History of Western Philosophy. Journal of Philosophy, reath, Ben Bradley – unknown.

In Mortal Questions pp. Building on the author’s previous book, Impowsibility Way a major aim of this volume is to show important connections between issues relating to life and death and issues relating to free will. Goodreads is the world’s largest site for readers with over 50 million reviews.

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Two of these potential attempts are rejected as fischsr. We must compare, with respect to some person S, the following two states of affairs: Cyr – – International Journal for Philosophy of Religion 80 2: When death is there, we are not: It is worth noting, before considering alternative solutions to the puzzle, that it is open to those who opt for the present solution to maintain that there is a sense in which death can be bad for the paradise-bound.

Augustine who was influential in the development of several Christian doctrinesin his Commentary on Psalm 37, claims: In Defense of Epicureanism About Death.