sometimes seem that their behaviour is analogous to acting on the basis of the conclusion of an argument without being apprised of its premises. Unforgivingly and tragically, their mental wattage drops lower and lower. What we know, of course, is that this deterioration proceeds pari passu with changes in the brain: the greater the destruction in the brain, the greater the destruction in the ‘mind’. Now, what I would like to argue is that, extrapolating from this, it is reasonable to suppose that when the former is total, as happens in death, then the latter is total as well. Those who argue for our survival after death have also – I would contend – to address this brain damage issue. Even if they could theoretically show that we do somehow survive death, it would be incumbent on them to also show how the mind could recover its former functionality if in life its ‘owner’ had been subjected to a dementing illness.
A fourth argument is that, notwithstanding the very similar genetic make-up of man and his closest cousins, the other primates (It has been shown that even the fruit fly (Drosophila melanogaster) shares nearly 60% of its genes with us) or the impressive similarities between us and other animals in respect of physiology, anatomy, and even embryonic development, we have no difficulty in comprehending the fact once an animal dies, it does not then pass over to some idyllic Valhalla. Heaven is not swarming with butterflies and bees, nor filled with the yapping of euphoric poodles. The fact that all life originated from unicellular cyanobacteria that carpeted the sea floor billions of years ago, should in itself disabuse us of this notion of an afterlife. From an evolutionary perspective, possessing an afterlife would have
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