The afternoon tea cookbook by Linda Hewitt; Robert G Hewitt

By Linda Hewitt; Robert G Hewitt

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Accounts of personal identity that specify the living body or psychological continuity as the criterion for identity will not find that the OED’s and Nagel’s definitions conflict. 1 Death as the end of one’s existence is fundamental to the Epicurean and Lucretian objections to the misfortune of death, and it is this 26 The Misfortune of Death 27 definition that I will adopt. Nevertheless, there are occasions where it will conflict with the account of personal identity that I accept and which will be relevant later in my discussion.

15 Situations can arise, however, where death is not a misfortune for the deceased, but to explain whether death is bad or not requires that the misfortune of death is temporal. For example, Christopher Belshaw (2009, pp. 16 Thus, if X dies at t but they would have received a job promotion at t1 had they not died, then death has deprived X of some good. Were X to have been in a car accident at tt2 and have been reduced to the mental condition of an infant, death would have deprived X of an event that they might conceive of as being worse than death.

12 The misfortune of the formerly intelligent adult can be recognised by examining the history of the adult (that they were an intelligent adult), what they are now (an adult with the mental condition of a contented 34 Longevity and the Good Life infant), and what they would be (an intelligent adult) were they not to have had the severe accident. Such an assessment of the intelligent adult’s life can only be made by viewing their life objectively and considering the nearest possible world in which the severe accident did not occur.

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