Bruno Marchal wrote:
On 26 Jun 2015, at 04:19, Bruce Kellett wrote:
Bruno Marchal wrote:
On 25 Jun 2015, at 14:27, Bruce Kellett wrote:
My contention is that the body (and the rest of the world) is
essential for a satisfactory account of personal identity.
I can understand, but that remains possibly true phenomenologically.
Unless you explain me why you use your theory to refuse a brain
transplant to a kids who will die without?
A brain transplant means replacing one physic brain with another
physical brain. I think you need to explain why we need a transplant
-- why not just replace the brain with the appropriate universal
number tattooed on the forehead?
because in that case (admitting some sense in it) would not save your
relative manisfestation locally.
Personal identity is not just a matter of memories.
Right, and that is clear from the AUDA definition. But for UDA, personal
memory is enough to get the reversal.
You have not *derived* any reversal at any stage -- you have only ever
asserted or assumed it.
Or else we cease to be persons when we are in (non-dreaming) sleep, or
under anaesthesia, or in a coma. Are you going to tell the grieving
parents of the young boy who is in a coma after a traffic accident not
to worry because he is no longer a person -- he has no memories at the
moment?
We can argue that in deep sleep or in coma, we might loss temporarily
the status of person, at least in a way which makes us able to manifest
that personhood relatively to people.
I think the relatives by the bedside take it that the body lying there
in a come (though showing brain activity -- not brain dead) is a person,
and they demand that it be accorded all respect due to a person.
Personal identity necessarily involves much more than conscious
memories, It is basically through the body that personhood is
demonstrated to other people. I expect that strangers I pass in the
street will accord me the status of personhood, even though I have not
demonstrated to them that I can pass a Turing test.
Bruce
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