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  1. Torin Alter & Stuart Rachels (2004). Epistemicism and the Combined Spectrum. Ratio 17 (3):241-255.
    Derek Parfit's combined-spectrum argument seems to conflict with epistemicism, a viable theory of vagueness. While Parfit argues for the indeterminacy of personhood, epistemicism denies indeterminacy. But, we argue, the linguistically based determinacy that epistemicism supports lacks the sort of normative or ontological significance that concerns Parfit. Thus, we reformulate his argument to make it consistent with epistemicism. We also dispute Roy Sorensen's suggestion that Parfit's argument relies on an assumption that fuels resistance to epistemicism, namely, that 'the magnitude of a (...)
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  2. Y. Michael Barilan (2002). Head-Counting Vs. Heart-Counting: An Examination of the Recent Case of the Conjoined Twins From Malta. Perspectives in Biology and Medicine 45 (4):593-603.
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  3. Sam Baron & Christina Dyke (2014). Animal Interrupted, or Why Accepting Pascal's Wager Might Be the Last Thing You Ever Do. Southern Journal of Philosophy 52 (S1):109-133.
    According to conventionalist accounts of personal identity, persons are constituted in part by practices and attitudes of certain sorts of care. In this paper, we concentrate on the most well-developed and defended version of conventionalism currently on offer (namely, that proposed by David Braddon-Mitchell, Caroline West, and Kristie Miller) and discuss how the conventionalist appears forced either (1) to accept arbitrariness concerning from which perspective to judge one's survival or (2) to maintain egalitarianism at the cost of making “transfiguring” decisions (...)
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  4. Simon Beck (2014). Transplant Thought-Experiments: Two Costly Mistakes in Discounting Them. South African Journal of Philosophy-Suid-Afrikaanse Tydskrif Vir Wysbegeerte 33 (2):189-199.
    ‘Transplant’ thought-experiments, in which the cerebrum is moved from one body to another have featured in a number of recent discussions in the personal identity literature. Once taken as offering confirmation of some form of psychological continuity theory of identity, arguments from Marya Schechtman and Kathleen Wilkes have contended that this is not the case. Any such apparent support is due to a lack of detail in their description or a reliance on predictions that we are in no position to (...)
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  5. Stephan Blatti (2007). Animalism, Dicephalus, and Borderline Cases. Philosophical Psychology 20 (5):595-608.
    The rare condition known as dicephalus occurs when (prior to implantation) a zygote fails to divide completely, resulting in twins who are conjoined below the neck. Human dicephalic twins look like a two-headed person, with each brain supporting a distinct mental life. Jeff McMahan has recently argued that, because they instance two of us but only one animal, dicephalic twins provide a counterexample to the animalist's claim that each of us is identical with a human animal. To the contrary, I (...)
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  6. B. Bønnelykke, J. Olsen & J. Nielsen (1990). Coital Frequency and Twinning. Journal of Biosocial Science 22 (2):191-6.
  7. Scott Campbell (2004). Can You Survive a Brain-Zap? Theoria 70 (1):22-27.
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  8. Helen Morris Cartwright (1993). On Two Arguments for the Indeterminacy of Personal Identity. Synthese 95 (2):241-273.
    Both arguments are based on the breakdown of normal criteria of identity in certain science-fictional circumstances. In one case, normal criteria would support the identity of person A with each of two other persons, B and C; and it is argued that, in the imagined circumstances, A=B and A=C have no truth value. In the other, a series or spectrum of cases is tailored to a sorites argument. At one end of the spectrum, persons A and B are such that (...)
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  9. Barry Dainton (2012). On Singularities and Simulations. Journal of Consciousness Studies 19 (1):42.
  10. Gary E. Dann (2000). Kass, Leon R., and James Q. Wilson. The Ethics of Human Cloning. Review of Metaphysics 53 (3):710-711.
  11. Jason T. Eberl & Rebecca A. Ballard (2009). Metaphysical and Ethical Perspectives on Creating Animal-Human Chimeras. Journal of Medicine and Philosophy 34 (5):470-486.
    This paper addresses several questions related to the nature, production, and use of animal-human chimeras. At the heart of the issue is whether certain types of animal-human chimeras should be brought into existence, and, if they are, how we should treat such creatures. In our current research environment we recognize a dichotomy between research involving nonhuman animal subjects and research involving human subjects, and the classification of a research protocol into one of these categories will trigger different ethical standards as (...)
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  12. Mark Greene (2013). Saving a Life but Losing the Patient. Theoretical Medicine and Bioethics 34 (6):479-498.
    Gregor Samsa awakes to find himself transformed into a gigantic bug. The creature’s inchoate flailing leads Gregor’s sister to conclude that Gregor is no more, having been replaced by a brute beast lacking any vestige of human understanding. Sadly, real cases of brain injury and disease can lead to psychological metamorphoses so profound that we cannot easily think that the survivor is the person we knew. I argue that there can be cases in which statements like, “It’s just not Gregor (...)
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  13. Ignacio Moya Arriagada (2013). La identidad personal, el dialogo y la extensión: Por qué no existe el yo sin los otros. Intus-Legere Filosofia 7 (1):59-77.
    (ENGLISH) In this paper I propose a concept of the self that allows us to address and solve some of the issues associated with problem of diachronic personal identity. That is, by virtue of what can we consider that I am today the same person I was yesterday? The problem of continuity in time of identity has a long history in analytic philosophy. I argue that the continuity of personal identity over time can be ensured by resorting to the concept (...)
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  14. Duncan Purves (2015). The Significance of Personal Identity for Death. Bioethics 29 (9):681-682.
    I respond to David Shoemaker's arguments for the conclusion that personal identity is irrelevant for death. I contend that we can accept Shoemaker's claim that loss of personal identity is not sufficient for death while nonetheless maintaining that there is an important theoretical relationship between death and personal identity. I argue that this relationship is also of practical importance for physicians' decisions about organ reallocation.
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  15. Heidi Storl (1992). The Problematic Nature of Parfitian Persons. Personalist Forum 8 (Supplement):123-31.
  16. Stuart Rachels Torin Alter (2004). Epistemicism and the Combined Spectrum. Ratio (3):241-255.
    Derek Parfit’s combined-spectrum argument seems to conflict with epistemicism, a viable theory of vagueness. While Parfit argues for the indeterminacy of personhood, epistemicism denies indeterminacy. But, we argue, the linguistically based determinacy that epistemicism supports lacks the sort of normative or ontological significance that concerns Parfit. Thus, we reformulate his argument to make it consistent with epistemicism. We also dispute Roy Sorensen’s suggestion that Parfit’s argument relies on an assumption that fuels resistance to epistemicism, namely, that “the magnitude of a (...)
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  17. Huiyuhl Yi (2014). Against Psychological Sequentialism. Axiomathes 24 (2):247-262.
    Psychological Sequentialism holds that no causal constraint is necessary for the preservation of what matters in survival; rather, it is sufficient for preservation if two groups of mental states are similar enough and temporally close enough. Suppose that one’s body is instantaneously dematerialized and subsequently, by an amazing coincidence, a collection of molecules is configured to form a qualitatively identical human body. According to Psychological Sequentialism, these events preserve what matters in survival. In this article, I examine some of the (...)
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  18. Arnold Zuboff (1990). One Self: The Logic of Experience. Inquiry 33 (1):39-68.
    Imagine that you and a duplicate of yourself are lying unconscious, next to each other, about to undergo a complete step-by-step exchange of bits of your bodies. It certainly seems that at no stage in this exchange of bits will you have thereby switched places with your duplicate. Yet it also seems that the end-result, with all the bits exchanged, will be essentially that of the two of you having switched places. Where will you awaken? I claim that one and (...)
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