When is death bad for the one who dies?

Noûs 38 (1):1–28 (2004)
Abstract
Epicurus seems to have thought that death is not bad for the one who dies, since its badness cannot be located in time. I show that Epicurus’ argument presupposes Presentism, and I argue that death is bad for its victim at all and only those times when the person would have been living a life worth living had she not died when she did. I argue that my account is superior to competing accounts given by Thomas Nagel, Fred Feldman and Neil Feit.
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    References found in this work BETA
    Ben Bradley (1998). Extrinsic Value. Philosophical Studies 91 (2):109-126.
    Kai Draper (1999). Disappointment, Sadness, and Death. Philosophical Review 108 (3):387-414.

    View all 23 references

    Citations of this work BETA
    Matthew Hanser (2011). Still More on the Metaphysics of Harm. Philosophy and Phenomenological Research 82 (2):459-469.
    Steven Luper (2007). Mortal Harm. Philosophical Quarterly 57 (227):239–251.
    Neil Feit (2013). Plural Harm. Philosophy and Phenomenological Research 87 (2):n/a-n/a.
    Ben Bradley (2012). Doing Away with Harm1. Philosophy and Phenomenological Research 85 (2):390-412.

    View all 6 citations

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