Description

Why supernatural beliefs are at odds with a true understanding of the afterlife

In this extraordinary book, Mark Johnston sets out a new understanding of personal identity and the self, thereby providing a purely naturalistic account of surviving death.

Death threatens our sense of the importance of goodness. The threat can be met if there is, as Socrates said, something in death that is better for the good than for the bad. Yet, as Johnston shows, all existing theological conceptions of the afterlife are either incoherent or at odds with the workings of nature. These supernaturalist pictures of the rewards for goodness also obscure a striking consilience between the philosophical study of the self and an account of goodness common to Judaism, Christianity, Hinduism, and Buddhism: the good person is one who has undergone a kind of death of the self and who lives a life transformed by entering imaginatively into the lives of others, anticipating their needs and t

Surviving Death

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Paperback by Mark Johnston

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Why supernatural beliefs are at odds with a true understanding of the afterlifeIn this extraordinary book, Mark Johnston sets out... Read more

    Publisher: Princeton University Press
    Publication Date: 10/30/2011 12:00:00 AM
    ISBN13: 9780691130132, 978-0691130132
    ISBN10: 0691130132

    Number of Pages: 408

    Non Fiction , Politics, Philosophy & Society , Non Fiction

    Description

    Why supernatural beliefs are at odds with a true understanding of the afterlife

    In this extraordinary book, Mark Johnston sets out a new understanding of personal identity and the self, thereby providing a purely naturalistic account of surviving death.

    Death threatens our sense of the importance of goodness. The threat can be met if there is, as Socrates said, something in death that is better for the good than for the bad. Yet, as Johnston shows, all existing theological conceptions of the afterlife are either incoherent or at odds with the workings of nature. These supernaturalist pictures of the rewards for goodness also obscure a striking consilience between the philosophical study of the self and an account of goodness common to Judaism, Christianity, Hinduism, and Buddhism: the good person is one who has undergone a kind of death of the self and who lives a life transformed by entering imaginatively into the lives of others, anticipating their needs and t

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