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• W427181296 abstract "In his seminal reflection on the badness of death, Nagel links it to the permanent loss “of whatever good there is in living.” I will argue, following McMurtry, that “whatever good there is in living” is defined by the life-value of resources, institutions, experiences, and activities. Enjoyed expressions of the human capacities to experience the world, to form relationships, and to act as creative agents are (with important qualifications) intrinsically life-valuable, the reason why anyone would desire to go on living indefinitely. As Nagel argues, “the fact that we will eventually die in a few score years cannot by itself imply that it would not be good to live longer. If there is no limit to the amount of life that it would be good to have, then it may be that a bad end is in store for all of us.” In this paper I want to question whether in fact there is no limit to the amount of life it would be good to have. My general conclusion will be that it is not the case that the eternal or even indefinite prolongation of any particular individual life necessarily increases life-value. Were death thus somehow removed as an inescapable limiting frame on human life, overall reductions of life-value would be the consequence. Individual and collective life would lose those forms of moral and material life-value that form the bases of life’s being meaningful and purposive. In his seminal reflection on death, Nagel links its badness to the permanent loss “of whatever good there is in living.” Nagel identifies the good of living with the activities and experiences an individual person has over the course of his or her life. Death is bad because it deprives individuals of more of these goods. It is true that for the individual conceived in abstraction from the natural and social worlds of which he or she is a member death is bad because it deprives him or her of further experience. However, I will argue that it may not only not be bad, but actually a good, even for the individual who dies, if he or she thinks of himself or herself not as an abstract centre of experience, but as a member of fields of natural life-support and social life-development towards which certain duties are owed. * Professor of Philosophy, University of Windsor, 401 Sunset Ave Windsor, ON N9B 3P4, Canada. 1 Thomas Nagel, “Death,” Nous, Vol. 4, No. 1, Feb. 1970, p. 78. 2 Nagel’s argument is compatible with the conclusion that death can be relatively good if further living would produce no more activities and experiences that the person could regard as good. Subsequent versions of the ‘deprivation’ account of death’s badness also allow for the possibility that death can be a relative good if it brings to an end of life of unremitting pain and misery." @default.
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• W427181296 date "2013-01-01" @default.
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• W427181296 title "The Life-Value of Death Mortality, Finitude, and Meaningful Lives" @default.
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