Online research in philosophy

A thought that we all entertain at some time or other is that the course of our lives might have been very different from the way they in fact have been, with the consequence that we might have been rather different sorts of persons than we actually are. A less common, but prima facie intelligible thought is that we might never have existed at all, though someone rather like us did. Arguably, any plausible theory of personal identity should be able to accommodate both possibilities. Certain currently popular Reductionist theories of personal identity, however, seem to be deficient in precisely this respect. This paper explores some Reductionist responses to that challenge.

One of the main problems of personal identity is supposed to be how we relate to our bodies. A few philosophers endorse what is called a 'bodily criterion of personal identity': they say that we are our bodies, or at any rate that our identity over time consists in the identity of our bodies. Many more deny this--typically on the grounds that we can imagine ourselves coming apart from our bodies. But both sides agree that the bodily criterion is an important view which anyone thinking about personal identity must consider.

It has long been thought that certain key bioethical views depend heavily on work in personal identity theory, regarding questions of either our essence or the conditions of our numerical identity across time. In this paper I argue to the contrary, that personal identity is actually not significant at all in this arena. Specifically, I explore three topics where considerations of identity are thought to be essential – abortion, definition of death, and advance directives – and I show in each case that the significant work is being done by a relation other than identity.

It is argued that claims about personal obligation (of the form “s ought to ϕ ”) cannot be reduced to claims about impersonal obligation (of the form “it ought to be the case that p”). The most common attempts at such a reduction are shown to have unacceptable implications in cases involving a plurality of agents. It is then argued that similar problems will face any attempt to reduce personal obligation to impersonal obligation.

This thesis gives an overview of the topic of personal identity from a philosophical viewpoint, describing both numerical and qualitative aspects. Reductionist approaches to numerical identity, such as the neo-Lockean psychological continuity theory of Derek Parfit or the physical criterion theory of Bernard Williams, are subject to a discussion. Apart from some significant criticisms in detail, there is the more general problem that they appear to imply a kind of neo-dualism. As a consequence, the author suggests a holistic approach to numerical personal identity which is more in accord with our times, placing the body firmly at the center of focus. The section on qualitative identity aims to develop a more complex theory of psychological continuity and continuity per se than that generally found in the literature. The suggestion is made that the most viable way to bring together the various strands of personal identity, both numerical and qualitative, is a concept of narrativity. Narratives are both indicative of and constitutive of personal identity.

These are the very scholars that were involved in initiating the revolution in personal identity theory.

How are claims about what people ought to do related to claims about what ought to be the case? That is, how are claims about of personal obligation, of the form s ought to ?, related to claims about impersonal obligation, of the form it ought to be the case that p? Many philosophers have held that the former type of claim can be reduced to the latter. In particular, they have held a view known as the Meinong-Chisholm Thesis, which, on its simplest formulation, can be stated thus: MCT: s ought to ? if and only if it ought to be the case that s ?s.[i] This thesis, I will argue, is false, and the reason for its falsity is a general problem facing any related attempt to reduce personal to impersonal obligation.