take on human nature is anything but flattering. So what I intend doing now is to have a closer look at the whole question of ‘human nature’, and then show that an altruistic approach to life – specifically, an ethic that enjoins one to leave this world a better place – sits very comfortably with our ‘human nature’. What I would like to propose is a somewhat slippery notion, one that pulls together many strands of my discussion heretofore: Let me call it (somewhat unimaginatively) the ‘Organic Model of Human Advancement’. (As will become evident, the term, ‘organic’, is appropriate for a number of reasons; not least because the component propositions sit well with one another, because it highlights the physicality of human beings, and because the term resonates with the espousal of mutuality). What the model amounts to is this:
1. We human beings are a highly complex arrangement of atoms, and our capacity to think and feel is somehow contingent upon certain key features of this arrangement. When this arrangement breaks down – when we die – no vestige of us remains. We do not have an afterlife. Ultimately, this is not something that can be verified for the obvious reason that verification would entail ‘crossing that bourn from which no man returns’. What we have here is a situation analogous to imagining nothingness: This is impossible for the reason that the observer cannot be excluded. Likewise, non-survivalism could not be verified without excluding the verifier whose very testimony would bear witness against non-survivalism. That said, there are a number of very strong arguments against the proposition that we are somehow able to survive, to maintain an identity, to remain sentient conscious beings, after we
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