By Ben Bradley
Well-Being and Death addresses philosophical questions on loss of life and the great lifestyles: what makes a lifestyles move good? Is dying undesirable for the one that dies? How is that this attainable if we exit of lifestyles once we die? Is it worse to die as an little one or as a tender grownup? Is it undesirable for animals and fetuses to die? Can the useless be harmed? Is there any strategy to make demise much less undesirable for us? Ben Bradley defends the next perspectives: excitement, instead of fulfillment or the delight of hope, is what makes lifestyles pass good; loss of life is usually undesirable for its sufferer, in advantage of depriving the sufferer of extra of a very good lifestyles; demise is undesirable for its sufferer from time to time after dying, particularly in any respect these occasions at which the sufferer might were residing good; dying is worse the sooner it happens, and accordingly it's worse to die as an child than as an grownup; loss of life is mostly undesirable for animals and fetuses, in exactly an analogous means it really is undesirable for grownup people; issues that take place after an individual has died can't damage that individual; the one brilliant method to make loss of life much less undesirable is to dwell goodbye that not more solid lifestyles is feasible.
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Extra info for Well-Being and Death
Sample text
The bifurcated view is best avoided. ’60 Hume was surely wrong on the first count. But I think he was right on the second—at least, I think there may be some cases in which it is reasonable for someone to want to be badly off. If so then desire satisfactionism is paradoxical. And as we will see, this paradox extends to all correspondence theories. If a correspondence theory is true, there will be some cases in which a person’s life goes well if and only if it does not go well. These are cases in which a person desires to be badly off, or takes pleasure in being badly off, or believes she is badly off.
A theory of well-being, I said, answers three questions: (1) What are the value atoms? (2) How good or bad are the value atoms? (3) What determines the value of a whole life—or the value for a person of a whole world? I have not yet shown that correspondence theories answer any of these questions wrongly. What I’m suggesting is that a complete theory of well-being must also answer a fourth question: (4) What determines the value of a moment or period of life? I have argued that correspondence theories cannot give a plausible answer to this question.
40 These theories share an important feature. In each case, the value atoms have two parts. One part consists of someone having some propositional attitude (taking pleasure in, desiring, pursuing, or believing something). The other consists of the propositional object of that attitude being true (for intrinsic goods) or false (for intrinsic bads). ’ On the other hand, we have pure hedonism, which takes atomic states of affairs to be the value atoms. Correspondence theories are of particular interest when discussing death.