logic, the common sense and logic exercised by detractors of the scientific method could be called into question.
A second argument against survivalism (and, by default, in favour of non-survivalism) is that it trips up on its dualistic premises, on the notion that we are essentially composed of two sorts of substances: body and mind. I am not inclined to wade into this particular metaphysical swamp, but it suffices to point out that dualism – or, more particularly, that species of dualism known as ‘substance dualism’ – is beset with a number of problems, such as where and how causal interaction between body and mind could occur, and the fact that phylogenetically and ontogenetically human beings start out as purely physical entities.
A third reason for rejecting the notion that we somehow survive death is one that impresses me personally. Having worked for many years with patients suffering from various forms of dementia, I am very aware of how these tragic conditions can effect a diminution of what – for want of a better word – one might term ‘the mind’. Crucially, such patients begin to lose their memories; initially and most noticeably their short term memories. And memories, of course, are the threads from which personal identity is woven. They also begin to lose awareness; in particular, self awareness. All of the orientating information pertaining to time and space which ordinarily hums along in the background simply fades away: They may not know where they are or what day it is. Nor might it occur to them that they should look both ways before crossing the road, for example. It may
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