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Chapter 4 and 5
The idea of an immortal soul or rather the existence of an afterlife is that which is surrounded by numerous questions. Socrates believed in the presence of a soul even after people are dead, by arguing that souls cannot die or be destroyed. Despite the idea of the afterlife being adopted by many Christian philosophers, significant differences between Socrates’ notion of the immortal soul and the religious view of eternal life exist. For instance, if a soul is immortal as Socrates argued, then it would mean that it is independent of revival or resurrection as Christian teachings acknowledge. Overall, there is no sufficient evidence for the existence of an afterlife even if it does; scientists are yet to explain the challenges associated with beliefs such as reincarnation. For instance, if, indeed, reincarnation is real, newborns should be born with adult characteristics. However, the question of whether humans can survive death through the afterlife depends on personal identity One reason to not believing in the existence of a soul is discussed in the Bundle Theory. The theory does not recognize a soul or rather the existence of a soul because human beings are made of observable features, leaving no reason to believe in the self or soul, which is rather unobservable.
Digital immortality
The question of whether humans can survive death continues to take a different dimension, with scientists trying to develop ways to cheat death. I would not upload my mind to a computer to achieve digital immortality. Life is more of the physical experience, and there is absolutely no benefit associated with achieving digital immortality to an individual. Digital immortality is limited by all means. The real question is, what begets our physical bodies after attaining digital immortality? Being alive is more than just storing a person’s personality in a computer as life is more of a physical experience, the ability to make choices, travel, and experience life physically. If anything, it is only the living who will be able to interact with the digital version of you. Numerous ethical questions surround digital immortality. For instance, there is no guarantee that there won’t be an intermediate break when transferred into the digital form.
- Personal identity
The first point is the technology is too dangerous and unpredictable as it could lead to negative impacts. Initially, parents can choose specific character traits for their children and make them even healthier. However, it is possible that designing babies could make them even sicker. This is because the concept was initially discovered to combat diseases and not to make babies. I conquer with these sentiments and believe that the field still needs a lot of research for it to be pursued. Secondly, Knoepfler asserts that hacking the human code could go out of control and impermeant society. I agree with Knoepfler as there may be a division between the rich who can afford genetic modification and those that cannot. I would not genetically modify myself because the procedure is yet to be made fully capable without any negative impacts.
Marry Anne Warren’s perception of personal identity is the most convincing one. She provides the cognitive criteria that constitute personhood, including consciousness, reasoning, self-motivated activity, capacity to communicate, and self-awareness. A human being, except a toddler, possesses the traits mentioned above, which typically make a person. The most profound argument against persona identity would be that of David Hume, who argued that the so-called “self”’ is just a bundle of impressions, consisting of different things including a person’s body, mind, emotions, memories, and preferences, etc. Ideally, the self is just a box that covers all those things that make an individual, and the fact that there is no ‘box’ means that there is no self.
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