what is thesis in philosophy

How to Write a Philosophy Paper

• Develop a Thesis
• Formulate an Argument
• Structure & Outline
• Grammar & Style

Developing Your Thesis

What is a Thesis?

The thesis is the most important part of your paper; it tells the reader what your stance is on a particular topic and offers reasons for that stance.

Since the rest of your paper will be spent defending your thesis--offering support for the thesis and reasons why criticism of the thesis may not be valid--it's crucial that you develop a strong thesis.

A strong thesis will:

• Answer a question;
• Be engaging;  it can be challenged or opposed, thus also defended;
• Pass the "so what? why should I care?" test;
• Be supported by your paper;
• Not be too broad nor too vague.

Source: Writing Guide for Philosophy. George Mason University.

Image source:  Sergui Bacioiu.  Ripple effect on water.  CC BY 2.0.  Wikimedia Commons.

Thesis Resources

• Developing Your Thesis An overview of writing a thesis statement with guided questions for evaluating the quality of your statement. Everettcc.
• How to Write a Thesis Statement Emphasizes the characteristics of a well-developed thesis statement. Indiana University.
• Thesis Statements "...describes what a thesis statement is, how thesis statements work in your writing, and how you can discover or refine one..." University of North Carolina.
• << Previous: Begin
• Next: Formulate an Argument >>
• Last Updated: Jan 22, 2024 10:48 AM
• URL: https://libguides.lvc.edu/philosophypaper

2.6 Writing Philosophy Papers

Learning objectives.

By the end of this section, you will be able to:

• Identify and characterize the format of a philosophy paper.
• Create thesis statements that are manageable and sufficiently specific.
• Collect evidence and formulate arguments.
• Organize ideas into a coherent written presentation.

This section will provide some practical advice on how to write philosophy papers. The format presented here focuses on the use of an argumentative structure in writing. Different philosophy professors may have different approaches to writing. The sections below are only intended to give some general guidelines that apply to most philosophy classes.

Identify Claims

The key element in any argumentative paper is the claim you wish to make or the position you want to defend. Therefore, take your time identifying claims , which is also called the thesis statement. What do you want to say about the topic? What do you want the reader to understand or know after reading your piece? Remember that narrow, modest claims work best. Grand claims are difficult to defend, even for philosophy professors. A good thesis statement should go beyond the mere description of another person’s argument. It should say something about the topic, connect the topic to other issues, or develop an application of some theory or position advocated by someone else. Here are some ideas for creating claims that are perfectly acceptable and easy to develop:

• Compare two philosophical positions. What makes them similar? How are they different? What general lessons can you draw from these positions?
• Identify a piece of evidence or argument that you think is weak or may be subject to criticism. Why is it weak? How is your criticism a problem for the philosopher’s perspective?
• Apply a philosophical perspective to a contemporary case or issue. What makes this philosophical position applicable? How would it help us understand the case?
• Identify another argument or piece of evidence that might strengthen a philosophical position put forward by a philosopher. Why is this a good argument or piece of evidence? How does it fit with the philosopher’s other claims and arguments?
• Consider an implication (either positive or negative) that follows from a philosopher’s argument. How does this implication follow? Is it necessary or contingent? What lessons can you draw from this implication (if positive, it may provide additional reasons for the argument; if negative, it may provide reasons against the argument)?

Think Like a Philosopher

The following multiple-choice exercises will help you identify and write modest, clear philosophical thesis statements. A thesis statement is a declarative statement that puts forward a position or makes a claim about some topic.

• How does Aristotle think virtue is necessary for happiness?
• Is happiness the ultimate goal of human action?
• Whether or not virtue is necessary for happiness.
• Aristotle argues that happiness is the ultimate good of human action and virtue is necessary for happiness.
• René Descartes argues that the soul or mind is the essence of the human person.
• Descartes shows that all beliefs and memories about the external world could be false.
• Some people think that Descartes is a skeptic, but I will show that he goes beyond skepticism.
• In the meditations, Descartes claims that the mind and body are two different substances.
• Descartes says that the mind is a substance that is distinct from the body, but I disagree.
• Contemporary psychology has shown that Descartes is incorrect to think that human beings have free will and that the mind is something different from the brain.
• Thomas Hobbes’s view of the soul is materialistic, whereas Descartes’s view of the soul is nonphysical. In this paper, I will examine the differences between these two views.
• John Stuart Mill reasons that utilitarian judgments can be based on qualitative differences as well as the quantity of pleasure, but ultimately any qualitative difference must result in a difference in the quantity of pleasure.
• Mill’s approach to utilitarianism differs from Bentham’s by introducing qualitative distinctions among pleasures, where Bentham only considers the quantitative aspects of pleasure.
• J. S. Mill’s approach to utilitarianism aligns moral theory with the history of ethics because he allows qualitative differences in moral judgments.
• Rawls’s liberty principle ensures that all people have a basic set of freedoms that are important for living a full life.
• The US Bill of Rights is an example of Rawls’s liberty principle because it lists a set of basic freedoms that are guaranteed for all people.
• While many people may agree that Rawls’s liberty principle applies to all citizens of a particular country, it is much more controversial to extend those same basic freedoms to immigrants, including those classified by the government as permanent residents, legal immigrants, illegal immigrants, and refugees.

[ANS: 1.d 2.c 3.c 4.a 5.c]

Write Like a Philosopher

Use the following templates to write your own thesis statement by inserting a philosopher, claim, or contemporary issue:

• [Name of philosopher] holds that [claim], but [name of another philosopher] holds that [another claim]. In this paper, I will identify reasons for thinking [name of philosopher]’s position is more likely to be true.
• [Name of philosopher] argues that [claim]. In this paper, I will show how this claim provides a helpful addition to [contemporary issue].
• When [name of philosopher] argues in favor of [claim], they rely on [another claim] that is undercut by contemporary science. I will show that if we modify this claim in light of contemporary science, we will strengthen or weaken [name of philosopher]’s argument.

Collect Evidence and Build Your Case

Once you have identified your thesis statement or primary claim, collect evidence (by returning to your readings) to compose the best possible argument. As you assemble the evidence, you can think like a detective or prosecutor building a case. However, you want a case that is true, not just one that supports your position. So you should stay open to modifying your claim if it does not fit the evidence . If you need to do additional research, follow the guidelines presented earlier to locate authoritative information.

If you cannot find evidence to support your claim but still feel strongly about it, you can try to do your own philosophical thinking using any of the methods discussed in this chapter or in Chapter 1. Imagine counterexamples and thought experiments that support your claim. Use your intuitions and common sense, but remember that these can sometimes lead you astray. In general, common sense, intuitions, thought experiments, and counterexamples should support one another and support the sources you have identified from other philosophers. Think of your case as a structure: you do not want too much of the weight to rest on a single intuition or thought experiment.

Consider Counterarguments

Philosophy papers differ from typical argumentative papers in that philosophy students must spend more time and effort anticipating and responding to counterarguments when constructing their own arguments. This has two important effects: first, by developing counterarguments, you demonstrate that you have sufficiently thought through your position to identify possible weaknesses; second, you make your case stronger by taking away a potential line of attack that an opponent might use. By including counterarguments in your paper, you engage in the kind of dialectical process that philosophers use to arrive at the truth.

Accurately Represent Source Material

It is important to represent primary and secondary source material as accurately as possible. This means that you should consider the context and read the arguments using the principle of charity. Make sure that you are not strawmanning an argument you disagree with or misrepresenting a quote or paraphrase just because you need some evidence to support your argument. As always, your goal should be to find the most rationally compelling argument, which is the one most likely to be true.

Organize Your Paper

Academic philosophy papers use the same simple structure as any other paper and one you likely learned in high school or your first-year composition class.

Introduce Your Thesis

The purpose of your introduction is to provide context for your thesis. Simply tell the reader what to expect in the paper. Describe your topic, why it is important, and how it arises within the works you have been reading. You may have to provide some historical context, but avoid both broad generalizations and long-winded historical retellings. Your context or background information should not be overly long and simply needs to provide the reader with the context and motivation for your thesis. Your thesis should appear at the end of the introduction, and the reader should clearly see how the thesis follows from the introductory material you have provided. If you are writing a long paper, you may need several sentences to express your thesis, in which you delineate in broad terms the parts of your argument.

Make a Logical and Compelling Case Using the Evidence

The paragraphs that follow the introduction lay out your argument. One strategy you can use to successfully build paragraphs is to think in terms of good argument structure. You should provide adequate evidence to support the claims you want to make. Your paragraphs will consist of quotations and paraphrases from primary and secondary sources, context and interpretation, novel thoughts and ideas, examples and analogies, counterarguments, and replies to the counterarguments. The evidence should both support the thesis and build toward the conclusion. It may help to think architecturally: lay down the foundation, insert the beams of your strongest support, and then put up the walls to complete the structure. Or you might think in terms of a narrative: tell a story in which the evidence leads to an inevitable conclusion.

Connections

See the chapter on logic and reasoning for a developed account of different types of philosophical arguments.

Summarize Your Argument in the Conclusion

Conclude your paper with a short summary that recapitulates the argument. Remind the reader of your thesis and revisit the evidence that supports your argument. You may feel that the argument as written should stand on its own. But it is helpful to the reader to reinforce the argument in your conclusion with a short summary. Do not introduce any new information in the conclusion; simply summarize what you have already said.

The purpose of this chapter has been to provide you with basic tools to become a successful philosophy student. We started by developing a sophisticated picture of how the brain works, using contemporary neuroscience. The brain represents and projects a picture of the world, full of emotional significance, but this image may contain distortions that amount to a kind of illusion. Cognitive illusions produce errors in reasoning, called cognitive biases. To guard against error, we need to engage in effortful, reflective thinking, where we become aware of our biases and use logical strategies to overcome them. You will do well in your philosophy class if you apply the good habits of mind discussed in this chapter and apply the practical advice that has been provided about how to read and write about philosophy.

As an Amazon Associate we earn from qualifying purchases.

This book may not be used in the training of large language models or otherwise be ingested into large language models or generative AI offerings without OpenStax's permission.

Want to cite, share, or modify this book? This book uses the Creative Commons Attribution License and you must attribute OpenStax.

Access for free at https://openstax.org/books/introduction-philosophy/pages/1-introduction

• Authors: Nathan Smith
• Publisher/website: OpenStax
• Book title: Introduction to Philosophy
• Publication date: Jun 15, 2022
• Location: Houston, Texas
• Book URL: https://openstax.org/books/introduction-philosophy/pages/1-introduction
• Section URL: https://openstax.org/books/introduction-philosophy/pages/2-6-writing-philosophy-papers

© Dec 19, 2023 OpenStax. Textbook content produced by OpenStax is licensed under a Creative Commons Attribution License . The OpenStax name, OpenStax logo, OpenStax book covers, OpenStax CNX name, and OpenStax CNX logo are not subject to the Creative Commons license and may not be reproduced without the prior and express written consent of Rice University.

• Subject List
• Take a Tour
• For Authors
• Subscriber Services
• Publications
• African American Studies
• African Studies
• American Literature
• Anthropology
• Architecture Planning and Preservation
• Art History
• Atlantic History
• Biblical Studies
• British and Irish Literature
• Childhood Studies
• Chinese Studies
• Cinema and Media Studies
• Communication
• Criminology
• Environmental Science
• Evolutionary Biology
• International Law
• International Relations
• Islamic Studies
• Jewish Studies
• Latin American Studies
• Latino Studies
• Linguistics
• Literary and Critical Theory
• Medieval Studies
• Military History
• Political Science
• Public Health
• Renaissance and Reformation
• Social Work
• Urban Studies
• Victorian Literature
• Browse All Subjects

How to Subscribe

• Free Trials

In This Article Expand or collapse the "in this article" section The Extended Mind Thesis

Introduction, general overviews.

• Anthologies
• Intellectual Precursors and Inspiration
• Extended Functionalism
• “Second Wave” Approaches
• Perception and Action
• Language and Thought
• Consciousness, Self, and Agency
• Extended Mind and Epistemology
• Material Culture and Cognitive Archaeology
• Group and Social Cognition

Related Articles Expand or collapse the "related articles" section about

About related articles close popup.

Lorem Ipsum Sit Dolor Amet

Vestibulum ante ipsum primis in faucibus orci luctus et ultrices posuere cubilia Curae; Aliquam ligula odio, euismod ut aliquam et, vestibulum nec risus. Nulla viverra, arcu et iaculis consequat, justo diam ornare tellus, semper ultrices tellus nunc eu tellus.

• Collective Intentionality
• Epistemology
• Externalism and Internalism in the Philosophy of Mind
• Metaphysics of Mind
• Perception, Cognition, Action
• Philosophy of Cognitive Science
• Philosophy of Neuroscience
• Philosophy of Psychology
• Philosophy of Technology

Other Subject Areas

Forthcoming articles expand or collapse the "forthcoming articles" section.

• Alfred North Whitehead
• Feminist Aesthetics
• Find more forthcoming articles...
• Export Citations
• Share This Facebook LinkedIn Twitter

The Extended Mind Thesis by Julian Kiverstein , Mirko Farina , Andy Clark LAST REVIEWED: 27 November 2013 LAST MODIFIED: 27 November 2013 DOI: 10.1093/obo/9780195396577-0099

The extended mind thesis (EMT) claims that the cognitive processes that make up the human mind can reach beyond the boundaries of individual to include as proper parts aspects of the individual’s physical and sociocultural environment. Proponents of the extended mind story thus hold that even quite familiar human mental states (such as states of believing that so-and-so) can be realized, in part, by structures and processes located outside the human head. Such claims go far beyond the important, but less challenging, assertion that human cognizing leans heavily on various forms of external scaffolding and support. Instead, they paint mind itself (or better, the physical machinery that realizes some of our cognitive processes and mental states) as, under humanly attainable conditions, extending beyond the bounds of skin and skull. Extended cognition in its most general form occurs when internal and external resources become fluently tuned and deeply integrated in such a way as to enable a cognitive agent to solve problems and accomplish their projects, goals, and interests. Consider, for instance, how technological resources such as pens, paper, and personal computers are now so deeply integrated into our everyday lives that we couldn’t accomplish many of our cognitive goals and purposes without them. The extended mind thesis claims that technological resources have become so thoroughly enmeshed with our internal cognitive machinery that they now count as part of the machinery of thought itself. Underlying (but distinct from) the extended mind thesis is a commonplace observation thatintelligent problem solving of the kind we find in adult humans isn’t something the naked brain can achieve all on its own, but is instead the outcome of the brain and body operating together in an environmental and often technologically loaded setting. As humans, we possess the kinds of high-level cognitive skills and abilities we do in no small part because of the many tools we use for thinking. The extended mind thesis goes further, however, by claiming that it is mere prejudice to suppose that all cognition must take place within the confines of the organism’s skin and skull. Cognitive science, it is then claimed, shouldn’t only concern itself with the more or less enduring processes taking place inside the heads of cognitive agents. Cognitive scientists should also investigate, on a kind of equal footing, temporary, soft-assembled wholes that mesh the problem-solving contributions of the brain and nervous system with the body and physical and sociocultural environment.

The section below on Extended Mind and Epistemology was prepared with the assistance of Spyridon Orestis Palermos. Many thanks to Orestis, and to Duncan Pritchard and John Sutton, for their help and advice.

There are a number of monographs and essays that provide useful introductions to the extended mind thesis, and to the work in cognitive science that (partially) motivates it. Clark and Chalmers 1998 provides the seminal statement of the extended mind thesis, and much of the current debate is in part based on the arguments of this paper. Clark 1997 draws on a wide body of empirical research in robotics, artificial life, connectionism, developmental psychology, and economics to make a case for extended cognition. Haugeland 1998 contains an early statement of the view that minds can profitably be thought of as complex systems that emerge from the dynamic couplings of brain, body, and world. It also described (contested) criteria for determining whether the mechanisms that support cognition can be “partitioned-off” from body and world. Rowlands 1999 develops an argument that evolution favored essentially hybrid cognitive processes. Drawing on research from (more or less) mainstream psychology, Rowlands constructs accounts of visual perception, memory, thought, and language as extended cognitive processes. Wheeler 2005 shows how the extended mind thesis has its philosophical foundations in Heidegger’s phenomenology, and explains how Heidegger’s philosophy, when combined with the extended mind thesis, contains the seeds of a solution to the frame problem, which has so far proved an insuperable problem for orthodox cognitive science. Wilson and Clark 2009 offers a useful taxonomy of extended cognition along two dimensions: the nature of the external resources recruited by cognizers, and the durability of extended cognitive systems. Adams and Aizawa 2008 assembles and further develops a number of important challenges to the extended mind thesis, and also advances an alternative “intracranialist” view of cognitive systems. The introduction to the Menary 2010 contains a state-of-the-art survey of the debate surrounding the extended mind.

Adams, Frederick, and Kenneth Aizawa. The Bounds of Cognition . Oxford and Malden, MA: Blackwell, 2008.

A comprehensive critique of the arguments for the extended mind.

Clark, Andy. Being There: Putting Brain, Body and World Together Again . Cambridge, MA: MIT Press, 1997.

A book-length exploration of cognition as embodied and as environmentally scaffolded. This wide body of empirical research helps to motivate and support the extended mind thesis. For a similar survey of recent research (mostly in robotics), see the opening chapter of Clark 2008 (cited under Textbooks ).

Clark, Andy, and David J. Chalmers. “The Extended Mind.” Analysis 58.1 (1998): 7–19.

DOI: 10.1093/analys/58.1.7

The original statement of the extended mind thesis (including the “parity arguments” described later in this entry). Reprinted In Philosophy of Mind: Classical and Contemporary Readings , edited by David Chalmers (Oxford: Oxford University Press, 2002).

Haugeland, John. “Mind Embodied and Embedded.” In Having Thought: Essays in the Metaphysics of Mind . By John Haugeland, 207–240. Cambridge, MA: Harvard University Press, 1998.

An influential early statement of the view that minds should be thought of as product of the dynamic coupling of brain, body, and world. Contains a useful (but also controversial) criterion for fixing the boundaries of cognitive systems.

Menary, Richard. “Introduction: The Extended Mind in Focus.” In The Extended Mind . Edited by Richard Menary, 1–26. Cambridge, MA: MIT Press, 2010.

A useful survey of the current debate surrounding the extended mind. Forms the introduction to an important collection of essays.

Rowlands, M. The Body in Mind: Understanding Cognitive Processes . Camdridge, UK: Cambridge University Press, 1999.

DOI: 10.1017/CBO9780511583261

Chapter 6 (pp. 119–147) of this book points to the work of George Miller to show the many limitations that internal working memory has to face when we remember things. Rowlands argues that at least some memory processes must be understood as the result of a series of interactions between a remembering organism and its milieu, and on this basis claims that working memory is essentially “hybrid” in character.

Wheeler, Michael. Reconstructing the Cognitive World . Cambridge, MA: MIT Press, 2005.

Suggests that the extended mind thesis is part of a new movement in cognitive science that has its philosophical foundations in Martin Heidegger’s existential phenomenology. Uses the extended mind thesis to propose a solution to the frame problem, a notoriously stubborn problem for orthodox cognitive science.

Wilson, Robert A., and Andy Clark. “How to Situate Cognition: Letting Nature Take Its Course.” In The Cambridge Handbook of Situated Cognition . Edited by Philip Robbins and Murat Aydede, 55–76. Cambridge, UK: Cambridge University Press, 2009.

Provides a useful taxonomy of extended cognition and argues that the resulting account of cognitive extension can be used to respond to a number of prominent objections to extended cognition.

back to top

Users without a subscription are not able to see the full content on this page. Please subscribe or login .

Oxford Bibliographies Online is available by subscription and perpetual access to institutions. For more information or to contact an Oxford Sales Representative click here .

• About Philosophy »
• Meet the Editorial Board »
• A Priori Knowledge
• Abduction and Explanatory Reasoning
• Abstract Objects
• Addams, Jane
• Adorno, Theodor
• Aesthetic Hedonism
• Aesthetics, Analytic Approaches to
• Aesthetics, Continental
• Aesthetics, Environmental
• Aesthetics, History of
• African Philosophy, Contemporary
• Alexander, Samuel
• Analytic/Synthetic Distinction
• Anarchism, Philosophical
• Animal Rights
• Anscombe, G. E. M.
• Anthropic Principle, The
• Anti-Natalism
• Applied Ethics
• Aquinas, Thomas
• Argument Mapping
• Art and Emotion
• Art and Knowledge
• Art and Morality
• Astell, Mary
• Aurelius, Marcus
• Austin, J. L.
• Bacon, Francis
• Bayesianism
• Bergson, Henri
• Berkeley, George
• Biology, Philosophy of
• Bolzano, Bernard
• Boredom, Philosophy of
• British Idealism
• Buber, Martin
• Buddhist Philosophy
• Burge, Tyler
• Business Ethics
• Camus, Albert
• Canterbury, Anselm of
• Carnap, Rudolf
• Cavendish, Margaret
• Chemistry, Philosophy of
• Childhood, Philosophy of
• Chinese Philosophy
• Cognitive Ability
• Cognitive Phenomenology
• Cognitive Science, Philosophy of
• Coherentism
• Communitarianism
• Computational Science
• Computer Science, Philosophy of
• Computer Simulations
• Comte, Auguste
• Conceptual Role Semantics
• Conditionals
• Confirmation
• Connectionism
• Consciousness
• Constructive Empiricism
• Contemporary Hylomorphism
• Contextualism
• Contrastivism
• Cook Wilson, John
• Cosmology, Philosophy of
• Critical Theory
• Culture and Cognition
• Daoism and Philosophy
• Davidson, Donald
• de Beauvoir, Simone
• de Montaigne, Michel
• Decision Theory
• Deleuze, Gilles
• Derrida, Jacques
• Descartes, René
• Descartes, René: Sensory Representations
• Descriptions
• Dewey, John
• Dialetheism
• Disagreement, Epistemology of
• Disjunctivism
• Dispositions
• Divine Command Theory
• Doing and Allowing
• du Châtelet, Emilie
• Dummett, Michael
• Dutch Book Arguments
• Early Modern Philosophy, 1600-1750
• Eastern Orthodox Philosophical Thought
• Education, Philosophy of
• Engineering, Philosophy and Ethics of
• Environmental Philosophy
• Epistemic Basing Relation
• Epistemic Defeat
• Epistemic Injustice
• Epistemic Justification
• Epistemic Philosophy of Logic
• Epistemology and Active Externalism
• Epistemology, Bayesian
• Epistemology, Feminist
• Epistemology, Internalism and Externalism in
• Epistemology, Moral
• Epistemology of Education
• Ethical Consequentialism
• Ethical Deontology
• Ethical Intuitionism
• Eugenics and Philosophy
• Events, The Philosophy of
• Evidence-Based Medicine, Philosophy of
• Evidential Support Relation In Epistemology, The
• Evolutionary Debunking Arguments in Ethics
• Evolutionary Epistemology
• Experimental Philosophy
• Explanations of Religion
• Extended Mind Thesis, The
• Faith, Conceptions of
• Feminist Philosophy
• Feyerabend, Paul
• Fichte, Johann Gottlieb
• Fictionalism
• Fictionalism in the Philosophy of Mathematics
• Film, Philosophy of
• Foot, Philippa
• Foreknowledge
• Forgiveness
• Formal Epistemology
• Foucault, Michel
• Frege, Gottlob
• Gadamer, Hans-Georg
• Geometry, Epistemology of
• God and Possible Worlds
• God, Arguments for the Existence of
• God, The Existence and Attributes of
• Grice, Paul
• Habermas, Jürgen
• Hart, H. L. A.
• Heaven and Hell
• Hegel, Georg Wilhelm Friedrich: Aesthetics
• Hegel, Georg Wilhelm Friedrich: Metaphysics
• Hegel, Georg Wilhelm Friedrich: Philosophy of History
• Hegel, Georg Wilhelm Friedrich: Philosophy of Politics
• Heidegger, Martin: Early Works
• Hermeneutics
• Higher Education, Philosophy of
• History, Philosophy of
• Hobbes, Thomas
• Horkheimer, Max
• Human Rights
• Hume, David: Aesthetics
• Hume, David: Moral and Political Philosophy
• Husserl, Edmund
• Idealizations in Science
• Identity in Physics
• Imagination
• Imagination and Belief
• Immanuel Kant: Political and Legal Philosophy
• Impossible Worlds
• Incommensurability in Science
• Indian Philosophy
• Indispensability of Mathematics
• Inductive Reasoning
• Instruments in Science
• Intellectual Humility
• Intentionality, Collective
• James, William
• Japanese Philosophy
• Kant and the Laws of Nature
• Kant, Immanuel: Aesthetics and Teleology
• Kant, Immanuel: Ethics
• Kant, Immanuel: Theoretical Philosophy
• Kierkegaard, Søren
• Knowledge-first Epistemology
• Knowledge-How
• Kristeva, Julia
• Kuhn, Thomas S.
• Lacan, Jacques
• Lakatos, Imre
• Langer, Susanne
• Language of Thought
• Language, Philosophy of
• Latin American Philosophy
• Laws of Nature
• Legal Epistemology
• Legal Philosophy
• Legal Positivism
• Leibniz, Gottfried Wilhelm
• Levinas, Emmanuel
• Lewis, C. I.
• Literature, Philosophy of
• Locke, John
• Locke, John: Identity, Persons, and Personal Identity
• Lottery and Preface Paradoxes, The
• Machiavelli, Niccolò
• Martin Heidegger: Later Works
• Martin Heidegger: Middle Works
• Material Constitution
• Mathematical Explanation
• Mathematical Pluralism
• Mathematical Structuralism
• Mathematics, Ontology of
• Mathematics, Philosophy of
• Mathematics, Visual Thinking in
• McDowell, John
• McTaggart, John
• Meaning of Life, The
• Mechanisms in Science
• Medically Assisted Dying
• Medicine, Contemporary Philosophy of
• Medieval Logic
• Medieval Philosophy
• Mental Causation
• Merleau-Ponty, Maurice
• Meta-epistemological Skepticism
• Metaepistemology
• Metametaphysics
• Metaphilosophy
• Metaphysical Grounding
• Metaphysics, Contemporary
• Metaphysics, Feminist
• Midgley, Mary
• Mill, John Stuart
• Mind, Metaphysics of
• Modal Epistemology
• Models and Theories in Science
• Montesquieu
• Moore, G. E.
• Moral Contractualism
• Moral Naturalism and Nonnaturalism
• Moral Responsibility
• Multiculturalism
• Murdoch, Iris
• Music, Analytic Philosophy of
• Nationalism
• Natural Kinds
• Naturalism in the Philosophy of Mathematics
• Naïve Realism
• Neo-Confucianism
• Neuroscience, Philosophy of
• Nietzsche, Friedrich
• Nonexistent Objects
• Normative Ethics
• Normative Foundations, Philosophy of Law:
• Normativity and Social Explanation
• Objectivity
• Occasionalism
• Ontological Dependence
• Ontology of Art
• Ordinary Objects
• Other Minds
• Panpsychism
• Particularism in Ethics
• Pascal, Blaise
• Paternalism
• Peirce, Charles Sanders
• Perception, The Problem of
• Perfectionism
• Persistence
• Personal Identity
• Phenomenal Concepts
• Phenomenal Conservatism
• Phenomenology
• Philosophy for Children
• Photography, Analytic Philosophy of
• Physicalism
• Physicalism and Metaphysical Naturalism
• Physics, Experiments in
• Political Epistemology
• Political Obligation
• Political Philosophy
• Popper, Karl
• Pornography and Objectification, Analytic Approaches to
• Practical Knowledge
• Practical Moral Skepticism
• Practical Reason
• Probabilistic Representations of Belief
• Probability, Interpretations of
• Problem of Divine Hiddenness, The
• Problem of Evil, The
• Propositions
• Psychology, Philosophy of
• Quine, W. V. O.
• Racist Jokes
• Rationalism
• Rationality
• Rawls, John: Moral and Political Philosophy
• Realism and Anti-Realism
• Realization
• Reasons in Epistemology
• Reductionism in Biology
• Reference, Theory of
• Reid, Thomas
• Reliabilism
• Religion, Philosophy of
• Religious Belief, Epistemology of
• Religious Experience
• Religious Pluralism
• Ricoeur, Paul
• Risk, Philosophy of
• Rorty, Richard
• Rousseau, Jean-Jacques
• Rule-Following
• Russell, Bertrand
• Ryle, Gilbert
• Sartre, Jean-Paul
• Schopenhauer, Arthur
• Science and Religion
• Science, Theoretical Virtues in
• Scientific Explanation
• Scientific Progress
• Scientific Realism
• Scientific Representation
• Scientific Revolutions
• Scotus, Duns
• Self-Knowledge
• Sellars, Wilfrid
• Semantic Externalism
• Semantic Minimalism
• Senses, The
• Sensitivity Principle in Epistemology
• Shepherd, Mary
• Singular Thought
• Situated Cognition
• Situationism and Virtue Theory
• Skepticism, Contemporary
• Skepticism, History of
• Slurs, Pejoratives, and Hate Speech
• Smith, Adam: Moral and Political Philosophy
• Social Aspects of Scientific Knowledge
• Social Epistemology
• Social Identity
• Sounds and Auditory Perception
• Space and Time
• Speech Acts
• Spinoza, Baruch
• Stebbing, Susan
• Strawson, P. F.
• Structural Realism
• Supererogation
• Supervenience
• Tarski, Alfred
• Technology, Philosophy of
• Testimony, Epistemology of
• Theoretical Terms in Science
• Thomas Aquinas' Philosophy of Religion
• Thought Experiments
• Time and Tense
• Time Travel
• Transcendental Arguments
• Truth and the Aim of Belief
• Truthmaking
• Turing Test
• Two-Dimensional Semantics
• Understanding
• Uniqueness and Permissiveness in Epistemology
• Utilitarianism
• Value of Knowledge
• Vienna Circle
• Virtue Epistemology
• Virtue Ethics
• Virtues, Epistemic
• Virtues, Intellectual
• Voluntarism, Doxastic
• Weakness of Will
• Weil, Simone
• William of Ockham
• Williams, Bernard
• Wittgenstein, Ludwig: Early Works
• Wittgenstein, Ludwig: Later Works
• Wittgenstein, Ludwig: Middle Works
• Wollstonecraft, Mary
• Privacy Policy
• Cookie Policy
• Legal Notice
• Accessibility

Powered by:

• [66.249.64.20|185.66.14.133]
• 185.66.14.133

Simon Fraser University Engaging the World

Department of philosophy.

• A-Z directory

Writing A Philosophy Paper

Copyright © 1993 by Peter Horban Simon Fraser University

THINGS TO AVOID IN YOUR PHILOSOPHY ESSAY

• Lengthy introductions. These are entirely unnecessary and of no interest to the informed reader. There is no need to point out that your topic is an important one, and one that has interested philosophers for hundreds of years. Introductions should be as brief as possible. In fact, I recommend that you think of your paper as not having an introduction at all. Go directly to your topic.
• Lengthy quotations. Inexperienced writers rely too heavily on quotations and paraphrases. Direct quotation is best restricted to those cases where it is essential to establish another writer's exact selection of words. Even paraphrasing should be kept to a minimum. After all, it is your paper. It is your thoughts that your instructor is concerned with. Keep that in mind, especially when your essay topic requires you to critically assess someone else's views.
• Fence sitting. Do not present a number of positions in your paper and then end by saying that you are not qualified to settle the matter. In particular, do not close by saying that philosophers have been divided over this issue for as long as humans have been keeping record and you cannot be expected to resolve the dispute in a few short pages. Your instructor knows that. But you can be expected to take a clear stand based on an evaluation of the argument(s) presented. Go out on a limb. If you have argued well, it will support you.
• Cuteness. Good philosophical writing usually has an air of simple dignity about it. Your topic is no joke. No writers whose views you have been asked to read are idiots. (If you think they are, then you have not understood them.) Name calling is inappropriate and could never substitute for careful argumentation anyway.
• Begging the question. You are guilty of begging the question (or circular reasoning) on a particular issue if you somehow presuppose the truth of whatever it is that you are trying to show in the course of arguing for it. Here is a quick example. If Smith argues that abortion is morally wrong on the grounds that it amounts to murder, Smith begs the question. Smith presupposes a particular stand on the moral status of abortion - the stand represented by the conclusion of the argument. To see that this is so, notice that the person who denies the conclusion - that abortion is morally wrong - will not accept Smith's premise that it amounts to murder, since murder is, by definition, morally wrong.
• When arguing against other positions, it is important to realize that you cannot show that your opponents are mistaken just by claiming that their overall conclusions are false. Nor will it do simply to claim that at least one of their premises is false. You must demonstrate these sorts of things, and in a fashion that does not presuppose that your position is correct.

SOME SUGGESTIONS FOR WRITING YOUR PHILOSOPHY PAPER

• Organize carefully. Before you start to write make an outline of how you want to argue. There should be a logical progression of ideas - one that will be easy for the reader to follow. If your paper is well organized, the reader will be led along in what seems a natural way. If you jump about in your essay, the reader will balk. It will take a real effort to follow you, and he or she may feel it not worthwhile. It is a good idea to let your outline simmer for a few days before you write your first draft. Does it still seem to flow smoothly when you come back to it? If not, the best prose in the world will not be enough to make it work.
• Use the right words. Once you have determined your outline, you must select the exact words that will convey your meaning to the reader. A dictionary is almost essential here. Do not settle for a word that (you think) comes close to capturing the sense you have in mind. Notice that "infer" does not mean "imply"; "disinterested" does not mean "uninterested"; and "reference" does not mean either "illusion" or "allusion." Make certain that you can use "its" and "it's" correctly. Notice that certain words such as "therefore," "hence," "since," and "follows from" are strong logical connectives. When you use such expressions you are asserting that certain tight logical relations hold between the claims in question. You had better be right. Finally, check the spelling of any word you are not sure of. There is no excuse for "existance" appearing in any philosophy essay.
• Support your claims. Assume that your reader is constantly asking such questions as "Why should I accept that?" If you presuppose that he or she is at least mildly skeptical of most of your claims, you are more likely to succeed in writing a paper that argues for a position. Most first attempts at writing philosophy essays fall down on this point. Substantiate your claims whenever there is reason to think that your critics would not grant them.
• Give credit. When quoting or paraphrasing, always give some citation. Indicate your indebtedness, whether it is for specific words, general ideas, or a particular line of argument. To use another writer's words, ideas, or arguments as if they were your own is to plagiarize. Plagiarism is against the rules of academic institutions and is dishonest. It can jeopardize or even terminate your academic career. Why run that risk when your paper is improved (it appears stronger not weaker) if you give credit where credit is due? That is because appropriately citing the works of others indicates an awareness of some of the relevant literature on the subject.
• Anticipate objections. If your position is worth arguing for, there are going to be reasons which have led some people to reject it. Such reasons will amount to criticisms of your stand. A good way to demonstrate the strength of your position is to consider one or two of the best of these objections and show how they can be overcome. This amounts to rejecting the grounds for rejecting your case, and is analogous to stealing your enemies' ammunition before they have a chance to fire it at you. The trick here is to anticipate the kinds of objections that your critics would actually raise against you if you did not disarm them first. The other challenge is to come to grips with the criticisms you have cited. You must argue that these criticisms miss the mark as far as your case is concerned, or that they are in some sense ill-conceived despite their plausibility. It takes considerable practice and exposure to philosophical writing to develop this engaging style of argumentation, but it is worth it.
• Edit boldly. I have never met a person whose first draft of a paper could not be improved significantly by rewriting. The secret to good writing is rewriting - often. Of course it will not do just to reproduce the same thing again. Better drafts are almost always shorter drafts - not because ideas have been left out, but because words have been cut out as ideas have been clarified. Every word that is not needed only clutters. Clear sentences do not just happen. They are the result of tough-minded editing.

There is much more that could be said about clear writing. I have not stopped to talk about grammatical and stylistic points. For help in these matters (and we all need reference works in these areas) I recommend a few of the many helpful books available in the campus bookstore. My favorite little book on good writing is The Elements of Style , by William Strunk and E.B. White. Another good book, more general in scope, is William Zinsser's, On Writing Well . Both of these books have gone through several editions. More advanced students might do well to read Philosophical Writing: An Introduction , by A.P. Martinich. Some final words should be added about proofreading. Do it. Again. After that, have someone else read your paper. Is this person able to understand you completely? Can he or she read your entire paper through without getting stuck on a single sentence? If not, go back and smooth it out. In general terms, do not be content simply to get your paper out of your hands. Take pride in it. Clear writing reflects clear thinking; and that, after all, is what you are really trying to show.

Undergraduate

Study philosophy at sfu, department events.

.................

Department News

Horban Award 2023: Danielle Jones July 04, 2023 The Department of Philosophy at Simon Fraser University would like to congratulate Danielle Jones,...

Horban Award 2023: Parmida Saemiyan July 04, 2023 The Department of Philosophy at Simon Fraser University would like to congratulate Parmida...

2023 BC Lower Mainland Ethics Bowl Report March 09, 2023 by Cem Erkli On February 25th, 150 high school students from all across the Lower Mainland met on...

Blended learning: spotlight on SFU’s newest course designation September 21, 2022 Philosophy Chair Evan Tiffany is one of the first faculty members at SFU to design and deliver a...

MA Student Aaron Richardson at Aesthetics For Birds - Accessibility and the Problem of Alt Text September 21, 2022

Welcome to SFU Philosophy Kino Zhao and Greg Lauro August 16, 2022 The Philosophy Department is very excited to welcome Dr. Kino Zhao and Dr. Greg Lauro to our...

SFU Philosophy's collection of 'be employable, study philosophy' web content: PHIL IRL on Flipboard

Writing an Honors Thesis

An Honors Thesis is a substantial piece of independent research that an undergraduate carries out over two semesters. Students writing Honors Theses take PHIL 691H and 692H, in two different semesters. What follows answers all the most common questions about Honors Theses in Philosophy.

All necessary forms are fillable and downloadable.

Honors Thesis Application

Honors Thesis Contract

Honors Thesis Learning Contract

Who can write an Honors Thesis in Philosophy?

Any Philosophy major who has a total, cumulative GPA of at least 3.3 and a GPA of at least 3.5 (with a maximum of one course with a PS grade) among their PHIL courses can in principle write an Honors Thesis. In addition, students need to satisfy a set of specific pre-requisites, as outlined below.

What are the pre-requisites for an Honors Thesis in Philosophy?

The requirements for writing an Honors Thesis in Philosophy include

• having taken at least five PHIL courses, including two numbered higher than 299;
• having a total PHIL GPA of at least 3.5 (with a maximum of one course with a PS grade); and
• having done one of the following four things:
• taken and passed PHIL 397;
• successfully completed an Honors Contract associated with a PHIL course;
• received an A or A- in a 300-level course in the same area of philosophy as the proposed thesis ; or
• taken and passed a 400-level course in the same area of philosophy as the proposed thesis .

When should I get started?

You should get started with the application process and search for a prospective advisor the semester before you plan to start writing your thesis – that is, the semester before the one in which you want to take PHIL 691H.

Often, though not always, PHIL 691H and 692H are taken in the fall and spring semesters of the senior year, respectively. It is also possible to start earlier and take 691H in the spring semester of the junior year and PHIL 692H in the fall of the senior year. Starting earlier has some important advantages. One is that it means you will finish your thesis in time to use it as a writing sample, should you decide to apply to graduate school. Another is that it avoids a mad rush near the very end of your last semester.

How do I get started?

Step 1: fill out the honors thesis application.

The first thing you need to do is fill out an Honors Thesis Application   and submit it to the Director of Undergraduate Studies (DUS) for their approval.

Step 2: Find an Honors Thesis Advisor with the help of the DUS

Once you have been approved to write an Honors Thesis, you will consult with the DUS about the project that you have in mind and about which faculty member would be an appropriate advisor for your thesis. It is recommended that you reach out informally to prospective advisors to talk about their availability and interest in your project ahead of time, and that you include those suggestions in your application, but it is not until your application has been approved that the DUS will officially invite the faculty member of your choice to serve as your advisor. You will be included in this correspondence and will receive written confirmation from your prospective advisor.

Agreeing to be the advisor for an Honors Thesis is a major commitment, so bear in mind that there is a real possibility that someone asked to be your advisor will say no. Unfortunately, if we cannot find an advisor, you cannot write an Honors Thesis.

Step 3: Fill out the required paperwork needed to register for PHIL 691H

Finally, preferably one or two weeks before the start of classes (or as soon as you have secured the commitment of a faculty advisor), you need to fill out an Honors Thesis Contract  and an Honors Thesis Learning Contract , get them both signed by your advisor, and email them to the DUS.

Once the DUS approves both of these forms, they’ll get you registered for PHIL 691H. All of this should take place no later than the 5th day of classes in any given semester (preferably sooner).

What happens when I take PHIL 691H and PHIL 692H?

PHIL 691H and PHIL 692H are the course numbers that you sign up for to get credit for working on an Honors Thesis. These classes have official meeting times and places. In the case of PHIL 691H , those are a mere formality: You will meet with your advisor at times you both agree upon. But in the case of PHIL 692H , they are not a mere formality: The class will actually meet as a group, at least for the first few weeks of the semester (please see below).

When you take PHIL 691H, you should meet with your advisor during the first 5 days of classes and, if you have not done so already, fill out an Honors Thesis Learning Contract  and turn in to the Director of Undergraduate Studies (DUS) . This Contract will serve as your course syllabus and must be turned in and approved no later than the 5th day of classes in any given semester (preferably sooner). Once the DUS approves your Honors Thesis Learning Contract, they’ll get you registered for PHIL 691H.

Over the course of the semester, you will meet regularly with your advisor. By the last day of classes, you must turn in a 10-page paper on your thesis topic; this can turn out to be part of your final thesis, but it doesn’t have to. In order to continue working on an Honors Thesis the following semester, this paper must show promise of your ability to complete one, in the opinion of your advisor. Your advisor should assign you a grade of “ SP ” at the conclusion of the semester, signifying “satisfactory progress” (so you can move on to PHIL 692H). Please see page 3 of this document for more information.

When you take PHIL 692H, you’ll still need to work with your advisor to fill out an Honors Thesis Learning Contract . This Contract will serve as your course syllabus and must be turned in to and approved by the DUS  no later than the 5th day of classes in any given semester (preferably sooner).

Once the DUS approves your Honors Thesis Learning Contract, they’ll get you registered for PHIL 692H.

At the end of the second semester of senior honors thesis work (PHIL 692H), your advisor should assign you a permanent letter grade. Your advisor should also change your PHIL 691H grade from “ SP ” to a permanent letter grade. Please see page 3 of this document for more information.

The Graduate Course Option

If you and your advisor agree, you may exercise the Graduate Course Option. If you do this, then during the semester when you are enrolled in either PHIL 691H or PHIL 692H, you will attend and do the work for a graduate level PHIL course. (You won’t be officially enrolled in that course.) A paper you write for this course will be the basis for your Honors Thesis. If you exercise this option, then you will be excused from the other requirements of the thesis course (either 691H or 692H) that you are taking that semester.

Who can be my advisor?

Any faculty member on a longer-than-one-year contract in the Department of Philosophy may serve as your honors thesis advisor. You will eventually form a committee of three professors, of which one can be from outside the Department.  But your advisor must have an appointment in the Philosophy Department. Graduate Students are not eligible to advise Honors Theses.

Who should be my advisor?

Any faculty member on a longer-than-one-year contract in the Department of Philosophy may serve as your honors thesis advisor. It makes most sense to ask a professor who already knows you from having had you as a student in a class. In some cases, though, this is either not possible, or else there is someone on the faculty who is an expert on the topic you want to write about, but from whom you have not taken a class. Information about which faculty members are especially qualified to advise thesis projects in particular areas of philosophy can be found  here .

What about the defense?

You and your advisor should compose a committee of three professors (including the advisor) who will examine you and your thesis. Once the committee is composed, you will need to schedule an oral examination, a.k.a. a defense. You should take the initiative here, communicating with all members of your committee in an effort to find a block of time (a little over an hour) when all three of you can meet. The thesis must be defended by a deadline , set by Honors Carolina , which is usually a couple of weeks before the end of classes. Students are required to upload the final version of their thesis to the  Carolina Digital Repository  by the final day of class in the semester in which they complete the thesis course work and thesis defense.

What is an Honors Thesis in Philosophy like?

An Honors Thesis in Philosophy is a piece of writing in the same genre as a typical philosophy journal article. There is no specific length requirement, but 30 pages (double-spaced) is a good guideline. Some examples of successfully defended Honors The easiest way to find theses of past philosophy students is on the web in the Carolina Digital Repository . Some older, hard copies of theses are located on the bookshelf in suite 107 of Caldwell Hall. (You may ask the Director of Undergraduate Studies (DUS) , or anyone else who happens to be handy, to show you where it is!)

How does the Honors Thesis get evaluated?

The honors thesis committee will evaluate the quality and originality of your thesis as well as of your defense and then decides between the following three options:

• they may award only course credit for the thesis work if the thesis is of acceptable quality;
• they may designate that the student graduate with honors if the thesis is of a very strong quality;
• they may  recommend  that the student graduate with highest honors if the thesis is of exceptional quality.

As a matter of best practice, our philosophy department requires that examining committees refer all candidates for highest honors to our Undergraduate Committee chaired by the Director of Undergraduate Studies. This committee evaluates nominated projects and makes the final decision on awarding highest honors. Highest honors should be awarded only to students who have met the most rigorous standards of scholarly excellence.

Library Guides

Dissertations 4: methodology: introduction & philosophy.

• Introduction & Philosophy
• Methodology

Introduction

The methodology introduction is a paragraph that describes both the design of the study and the organization of the chapter. This prepares the reader for what is to follow and provides a framework within which to incorporate the materials. 

This paragraph says to the reader, “This is the methodology chapter, this is how it is organized, and this is the type of design I used.” 

In this introduction, you can also state:  

The objectives of your research and/or 

The research question or hypothesis to be tested 

Research Philosophy

Carrying out your own research for your dissertation means that you are engaging in the creation of knowledge. Research philosophy is an aspect of this. It is belief about the way studies should be conducted, how data should be collected and how it is then analysed and used.  At its deepest level, it includes considerations of what is (ontology), like, is there an objective truth or is it everything subjective, and how to know (epistemology), like, can we know the truth, and how can we get to know it.

Writing about your research philosophy, therefore, involves reflecting on your assumptions and beliefs about data collection to develop, analyse, challenge and evaluate them.  

If you need to have a research philosophy section in your dissertation, the handout attached below provides some guidance.  

• Research Philosophies Offers descriptions of different research philosophies
• << Previous: Structure
• Next: Methods >>
• Last Updated: Sep 14, 2022 12:58 PM
• URL: https://libguides.westminster.ac.uk/methodology-for-dissertations

CONNECT WITH US

Quick links

• Make a Gift
• Directories

The Independence Thesis

•   Twitter
•   YouTube
•   Facebook
•   Newsletter
•   More ways to connect

Edinburgh Research Archive

•   ERA Home
• Philosophy, Psychology and Language Sciences, School of

Philosophy Masters thesis collection

By Issue Date Authors Titles Subjects Publication Type Sponsor Supervisors

Search within this Collection:

Recent Submissions

A panexperientialist ontology , the beast with two backs: romantic bodily overlap in peripersonal space , inter-species halys: ethical considerations of well-being measurement across multiple species , [c-theory] , extesionalism and veridicalism , civilian noncombatant’s duty to aid a dying enemy combatant , beyond the completeness of physics: a preliminary groundwork for a dispositional emergentism , is the experience of agency necessarily retrospective a predictive approach , critique of just war theory: revision of traditional dichotomy & its implications for justified violence , understanding nietzsche’s perspectivism and reconciling it with perspectival realism , ecumenical cognitivism, ecumenical expressivism and moral disagreement , mechanistic philosophy and the use of deep neural networks in neuroscience , common notion and essence of things: the intense relationship between knowledge of the last two kinds , generics revisited: a simple theory of types , violence and civil disobedience , poetry and nature in kant’s aesthetics: on why poetry is the highest of all the arts , is euthanasia of the infant born at 22⁺⁰-23⁺⁶ weeks’ gestation (without congenital anomalies) morally permissible within the united kingdom , against epistemic blame scepticism , paradox of temporal consciousness , aesthetic disinterestedness .

• How It Works
• PhD thesis writing
• Master thesis writing
• Bachelor thesis writing
• Dissertation writing service
• Dissertation abstract writing
• Thesis proposal writing
• Thesis editing service
• Thesis proofreading service
• Thesis formatting service
• Coursework writing service
• Research paper writing service
• Architecture thesis writing
• Computer science thesis writing
• Engineering thesis writing
• History thesis writing
• MBA thesis writing
• Nursing dissertation writing
• Psychology dissertation writing
• Sociology thesis writing
• Statistics dissertation writing
• Buy dissertation online
• Write my dissertation
• Cheap thesis
• Cheap dissertation
• Custom dissertation
• Dissertation help
• Pay for thesis
• Pay for dissertation
• Senior thesis
• Write my thesis

227 Philosophy Thesis Topics To Use Right Now

A philosophy dissertation everyone’s favorite. The long list of philosophers and their allegories or theories is not a subject most students would want to listen to comfortably. However, students still have to write a philosophical thesis in their undergraduate or post-graduate to graduate.

Let us narrow down this elephant in the room for you.

What Is A Philosophical Thesis?

A philosophical paper is not a report of what various scholars have had to say on a particular issue. It is a reasoned defense of a particular thesis. Unlike other papers that present the latest findings of tests or experiments, this paper tries to persuade the reader to give in to a particular point of view together with grounds or justification for its acceptance.

The introduction of a philosophy paper states what the writer is trying to show the reader. When writing a dissertation in philosophy, follow the following simple guidelines for efficiency:

• Very carefully and think about your topic
• Have a rough idea of what you intend to establish
• Determine how you’ll go about convincing the reader that your thesis is correct.

For an outstanding philosophy thesis, ensure that you say what you mean and in a way that minimizes the chances of being misunderstood. It is the general rule thumb for this paper that every student should have at his/her finger-tips.

What To Avoid in a Philosophy Dissertation

Understanding the do’s and don’ts of any paper is essential in ensuring that you stick within the scope of what is required of you. Here are some of the things to avoid in philosophical thesis papers for college:

• Lengthy quotations: It is essential to understand that quotations are an essential part of philosophy papers. However, stating long quotes that run into paragraphs or more does not make your paper sound original. One will only see this as a duplication of another person’s work.
• Circular reasoning: If you presuppose the truth of whatever it is that you are trying to bring out in the course of arguing for it, then you are guilty of begging the question.
• Lengthy introductions: An intro should only serve the purpose of giving the context of your philosophy topic and creating interest in the reader. You can do it in less than four short and precise questions. Overloading your introduction only serves to drain your readers’ energy before they get into the real deal – the body.
• Fence sitting: Most students are guilty of presenting several positions in their papers and then saying they are not qualified to settle the matter. Do not close by saying that philosophers have been divided over a particular issue. That only shows how shallow and scanty you were in your research process.

Always organize your work carefully, using the right words to present your stance without any disputes. The stance should also come out naturally without making the reader feel that you are forcing him/her to ascribe to your particular point of view.

It is also essential to support your arguments with undisputed evidence. Do not assume that your reader may not be skeptical of your arguments. Every reader is skeptical of whatever they read, and if sufficient evidence is not provided, then you might not convince anyone at the end of your 20-page long thesis.

Now, for you to have a strong thesis, ensure that it is:

• Answering a specific question;
• Engaging; one that can be challenged or opposed, thus also defended;
• Passes the “so what? Or why should I care?” test;
• Supported by your paper; and
• Not too broad nor too vague.

To have a strong argument in your philosophical paper, demonstrate these sorts of things that make your opponent’s views false in a fashion that does not presuppose that your position is correct. Your philosophy research topics will play a significant role in supporting this claim.

You can find philosophy research paper topics from:

Early American Imprints of 1639 to 1819 Early English Books Online of 1475 to 1700 Internet archives The War Diaries of Jean-Paul Sartre The Metaphysics of Morals by Emmanuel Kant

And many more sources that are readily available in your college library or online catalogs.

We now advance to our professional philosophy topics list:

Sample Thesis Topics For Philosophy of the Human Sciences

• Critique of mainstream assumptions and practices of human behavior globally
• How are constructions of human nature affect our associations and lineation
• Adopting a human science framework to the problem of racial discrimination in the US
• How to adopt positivism in a world bombarded by negative news all the time
• A rigorous and systematic approach to man’s natural behavior
• The role of the Greek philosophers in shaping human sciences around the 18th century
• How existential phenomenology found its way from Europe
• Cultural and biological dimensions of human science research programs
• The role of qualitative research methods across the discipline of the human sciences
• How humanistic psychology offers more substantive findings in human science tradition
• An evaluation of the colleges and universities dedicated to humanistic/human science philosophy
• Discuss the impact of the American infusionism into the cultures and systems of the world
• Fundamental tenets of Western civilization in developing countries
• An assessment of the ancient nature of human interactions
• Political and cultural standards acceptable to all human interactions

Philosophy Potential Senior Thesis Topics

• A philosophical perspective of evil actions and evil persons
• How the ideology of Darwinism has affected the aspect of natural selection
• Distinguishing the underlying differences between intervention and information
• Psychoanalysis of melancholia in teenagers
• Investigating the use of biology in dealing with human philosophical issues
• The evolution of philosophical writings from the 15th century to the 21st century
• Examine the connection between shame and an immoral piece of art
• How depression relates to natural and interactive children
• What is the logic behind nightmares and madness in dreams?
• An investigation of how man is adapting to the invasion of privacy by new technologies
• The ethical and practical arguments against voluntary euthanasia
• Discuss the relationship between value, dignity, and human virtue in the Modern Virtue Theory
• The evolution of personal and corporate responsibility in the 21st century
• Trends in sex and sexuality as seen in the 21st century
• Why arousal of an emotion in the listener is essential in the delivery of any speech

Undergraduate Philosophy Thesis Topics

• Modern science: Should we employ a monistic or pluralistic model?
• How moral philosophy can help improve our understanding of folk psychology
• Why is it close to impossible to escape mental externalism?
• The emergence of technology and resulting bioethics as seen in the 21st century
• Investigate the willingness to accept punishment after committing a civil crime
• Why artificial intelligence may not be a genuinely creative entity
• Discuss empathy, fiction, and morality in the development of fiction stories and folklores
• The role of sporting activities in developing virtues and morals in the society
• Is voluntary suicide justified for any reason whatsoever?
• Why postmodern philosophical theories and market anarchism are enemies
• Discuss the ultimate goal of humanity in the backdrop of the changing roles
• Give a detailed analysis of the relationship between fate, destiny, and free will
• What is the essence of dreams and visions to man?
• Evaluate the sources of your self-worth in the light of personal attributes
• What is the impact of a person’s name on who they become in the future?

Best-Rated Political Philosophy Thesis Topics

• Consider the dividing line between distributive justice and the family
• Investigate the gendered basis for care and caregiving
• What are the underlying differences between multiculturalism and feminism
• Discuss the liberal versus radical feminist positions on pornography
• How social beings should live together considering the underlying differences
• Following the example of Plato, discuss what it means to have an ideal society
• Given the knowledge and resources available, discuss the best form of society using the US as a case study
• The evolution of democracy in the US presidential election
• How the history of the past several centuries has impacted the role of citizens in participation in democracy
• What is the essence of having a conservative free-market economy in the 21st century?
• The role of the government in regulating the economy
• Should the economy incorporate both capitalist and socialist structures?
• Do we have an economically viable socialist alternative to capitalism?
• Is it worth fighting for an economically viable alternative to capitalism?
• The conservative view of the post-World-War-Two period

Thesis Topics on the Renaissance and Philosophy

• The impact of the renaissance period o man’s view of the world
• Compare and contrast the High Renaissance in Rome as compared to the of Northern Europe
• The impact of the scientific revolution on the renaissance period
• The early renaissance period in Florence and the existence of the Flemish art
• Discuss the contributions of some of the godfathers of the Renaissance
• The perfect interplay between music and painting during the renaissance period
• The humanist intellectual, cultural, and artistic revolution of the Renaissance
• Religious symbolism and naturalistic beauty as exemplified in the renaissance period
• The role of sexuality and eroticism in the works of the 16th-century renaissance art
• How the discoveries of the renaissance period helped shape people’s attitudes towards life
• Identify and explain the role of the Carolingian Renaissance on the Bible
• The impact of the Great migration and economic changes on literature and art
• Discuss how art patronage was conducted in Italy during the Renaissance
• How science has made advancements in renaissance culture and art
• Impacts of the early Renaissance on the medical innovations

Master Thesis Topics in Philosophy

• Discuss the benefits and impacts of the renaissance period on the man
• How the renaissance period played a part in the reformation of the world
• A comparative analysis of philosophy, art, and culture during the Renaissance
• How much influence did the renaissance period have on dressing?
• Conduct a critical analysis of Langston Hughes and the Harlem Renaissance
• The contribution of sculptors of the Italian Renaissance
• Discuss artistic renaissance humanism during 1400 and 1650
• The Renaissance and religion: A case study of the Catholic church
• Artistic revolution as a significant element of the Renaissance
• The role of William Shakespeare in the renaissance period
• Discuss the classical and Renaissance humanities art of the Greco-Roman artists
• The cultural, economic, and political influence of the Renaissance
• The age of revolutionary, Renaissance, and enlightenment period
• The representation of nature in the European renaissance artistic works
• How Leonardo, Michelangelo, and Rafael contributed to the new era of the Renaissance

Introduction to Philosophy Thesis Topics

• Discuss whether people are good or evil by nature
• What are the limitations to free will in making personal decisions?
• What is the impact of the belief in God on a person’s way of life?
• Discuss the compatibility issues between science with religion
• Give a detailed argument for or against utilitarianism
• What is the logic behind psychological and ethical egoism?
• Ascertain the relevance of morals to culture or society
• The role of Aesop’s fables in contributing to human philosophy
• Discuss the history and development of African philosophy
• What are the central tenets of African Sage Philosophy?
• The critical role played by altruism and group selection
• Conduct a detailed analysis of the American Enlightenment Thought
• How does the American Wilderness Philosophy vary from that of today?
• A case study of Anselm’s Ontological Argument for the Existence of God
• Critically evaluate motion and its place in nature
• Discuss association in the philosophy of the mind
• How Bolzano’s mathematical knowledge played a crucial role in human philosophy

Thesis Papers Topics on Buddhist Philosophy

• The view of sin and punishment between the Buddhist and Hindu religions
• Buddhist believe in rebirth, which is determined by the actions one does in daily life.
• Misconceptions about sexuality in the Buddhist religion
• Discuss the relationship between Shinto with China and Buddhism
• Analyze the four noble truths of Buddhism
• The concept of salvation according to the Zen Buddhism religion
• A detailed study of the confluence of Buddhism and Hinduism in India
• An analysis of the faith and practices of Buddhism as a religion in India
• The role of Mahatma Gandhi in advancing the ideologies and practices of Buddhism
• Evaluate the vase of treasure hidden in the Buddhist iconography
• Compare and contrast the various variations between Buddhism and Christianity
• Elements of the Buddhism religion that make it sacred
• Discuss the concept of anger and how to manage it in the Buddhism religion
• Cultural histories and the expansion of the Buddhism religion in China
• Differences in the Japanese versus Chinese Buddhism practices

Types of Philosophy Thesis Topics

• Discuss the role of aesthetics in the study of philosophy
• How epistemology has contributed to the growth in philosophical literature
• Elaborate the role of ethics on the survivability of a society
• How logic has been crucial in making rational decisions in a man
• What are the limitations of metaphysics as a branch of philosophy?
• Analyze the philosophy of mind given the fundamental tenets
• Discuss the major revolutions of the African philosophy
• Why does Eastern philosophy have a lower absorption rate?
• Reasons why Western philosophy has a greater acceptance in the world as compared to others
• Give the unique characteristics of the ancient and classical philosophy
• Why the medieval and post-classical philosophies have a place in the modern world
• The modern and contemporary philosophy in terms of improvements
• Discuss the philosophy of language theories and stances in Europe
• What is the impact of the philosophy of science theories and stances?
• Discuss the epistemological stances of different philosophical schools of thought

Epistemology Paper Topics

• The concept of skepticism among different readers
• Analyze the internalist vs. externalist accounts of knowledge and justification
• Discuss the structure of knowledge and justification
• What contributes to contextualism in epistemology?
• Impacts of the relevant alternative accounts of knowledge
• Discuss the pros and cons of the epistemology of lotteries
• A case study of foundationalism and coherentism
• The impacts of facts and beliefs on people
• Is skepticism doomed to an inevitable defeat?
• Arguments and positions in epistemology in the 21st century
• The pros and cons of different positions in epistemology
• Relevant arguments and principles in epistemology: A case of The Closure Principle
• Critically discuss Shoemaker’s ‘self-blindness’ concept
• How the epistemology of attitudes like the belief is very different from the epistemology of other mental states
• Fundamental flaws in various epistemological theories

High-Quality Philosophy Project Topics

• Discuss the concept of happiness
• Why egoism is a negative trait
• Discuss the motive behind acts of charity
• Is love merely an illusion of the mind?
• Are criminals evil by nature?
• Is the current generation less affectionate?
• Discuss the concept of true friendship
• Is there happiness in achieving nothing?
• Does a perfect life exist?
• Why do people struggle to attain perfectionism?
• The impact of technology of taking away emotions
• Analyze time management among high school versus campus students
• Is obsession replacing true love?
• Is the concept of ‘You Only Live Once’ viable?
• Why are most geniuses’ introverts?

Easy Philosophy Paper Topics

• Discuss the existence of fate in the modern world
• Can we achieve an ideal society?
• Is life meaningful after all?
• Why should people work, yet they will die in the end?
• Is the concept of feminism overhyped?
• Is every human action predetermined?
• Discuss the components of the human consciousness
• Why do people tend to do the bad instead of the good?
• Are atheists deceiving themselves?
• Why is the world changing so fast?
• Is there life after death?
• Why must everyone go to school?
• Who determines what clothes each gender should don?
• The impact of religious beliefs on science
• Does death usher in the new life?

Top Philosophical Topics To Write About

• Will the world ever come to an end?
• Why do people have different religions?
• Does stealing originate from the person’s mind?
• Who is responsible for the rot in the society
• The role of parents in instilling morals
• Why do people believe in revenge?
• What makes man different from animals?
• Why should we care about our neighbors?
• Is humility a virtue for ladies?
• Why are most men aggressive
• Discuss the role of sleeping at night
• Should people eat food after all?
• Is man the biggest threat to himself?
• Is the judicial system serving justice?
• Will robots make the world better?

Good Philosophy Topics

• Do beliefs and superstitions match?
• Is sex necessary?
• Why should people love each other?
• Should a woman head the house also?
• Are other planets mere superstitions?
• Are the stars in the sky fantasies?
• Why bother about planning?
• Do aliens exist?
• Why is man rational?
• What is the effect of finding a purpose in life
• Do shooting stars fall on earth?
• Why do fiction movies move people?
• Does the moon exist?
• Are we living reality or a fantasy?
• Can one love more than two people?

Interesting Philosophy Topics

• Was man made out of clay?
• Do guns protect?
• Does true love exist among teenagers?
• Beauty and morality
• Religion and power
• Memories and love
• Peace and war
• Religion and own belief system
• Angels and demons
• Heaven and earth
• Plastic surgery and ethics
• Character and upbringing
• Dreams and the future
• The rich and the poor
• Is death inevitable

Do you need affordable help with a thesis or a research paper? Contact our thesis help writers now!

Leave a Reply Cancel reply

Your email address will not be published. Required fields are marked *

Comment * Error message

Name * Error message

Email * Error message

Save my name, email, and website in this browser for the next time I comment.

As Putin continues killing civilians, bombing kindergartens, and threatening WWIII, Ukraine fights for the world's peaceful future.

Ukraine Live Updates

Honors in Philosophy

Students who wish to undertake a more intensive and extensive program of study, including seminars and independent work, are invited to apply for the honors program during Winter Quarter of the junior year.

Please email the Student Services Officer ( ksahgal [at] stanford.edu (ksahgal[at]stanford[dot]edu) ) or visit building 70, 71K. Please check the  Stanford Bulletin (ExploreDegrees)  for the most up-to-date requirements. Please see the Philosophy Undergraduate Honors Theses Collection for previous thesis titles and writers.

With their application, candidates should submit an intended plan of study for the remainder of the junior and the senior years. It should include at least 5 units of Senior Tutorial ( PHIL 196  Tutorial, Senior Year) during Autumn and/or Winter quarter(s) of the senior year. Students who are applying to Bing Honors College may use the same application for the philosophy honors program. In the quarter preceding the tutorial, students should submit an essay proposal to the Philosophy Director of Undergraduate Studies and determine an advisor.

Students applying for honors should enroll in PHIL 199  Seminar for Prospective Honors Students during the Spring Quarter of the junior year.

Bing Honors College  is a three-week summer program prior to the start of the senior year. Honors students work independently and with other participants to research and shape their honors thesis under the guidance of a Philosophy faculty member and the support of a Philosophy graduate student teaching assistant. For more information, contact the Undergraduate Student Services Officer .

The length of the honors essay may vary considerably depending on the problem and the approach; usually it falls somewhere between 7,500 and 12,500 words. This essay may use work in previous seminars and courses as a starting point, but it cannot be the same essay that has been used, or is being used, in some other class or seminar. It must be a substantially new and different piece of work reflecting work in the tutorials.

A completed draft of the essay is submitted to the adviser at the end of the Winter Quarter of the senior year. Any further revisions must be finished by the second week of May in Spring Quarter, when three copies of the essay are to be given to the Undergraduate Student Services Officer . The honors essay is graded by the advisor together with a second reader, chosen by the adviser in consultation with the student. The student also provides an oral defense of the thesis at a meeting with the advisor and second reader. The essay must receive a grade of 'A-' or better for the student to receive honors.

Admission is selective on the basis of demonstrated ability in Philosophy, including an average grade of at least 'A-' in a substantial number of Philosophy courses and progress towards satisfying the requirements of the major. Honors tutorials represent units in addition to the 60-unit requirement.

      Henry James: The Perils of Understanding

Jack McKinnon

     De Separabili Anima

Ryan Othniel Kearns

      Contextual Trust

      Death and Taxes: A Circumscribed Defense of Capital Punishment

William Sallomi

      Fair-Play Obligations and Democratic Representations

     Thesis: "Problems of Comparison in Choice Situations"

Gonzalo Majluf

     Thesis: "'I am now speaking, and you are now listening.' Wittgenstein, Hume, and hinge propositions"

Cameron Hubbard

     Thesis: "Greatness, Classical and Modern"

Sarah Vernallis

     Thesis: "Slur Reclamation as Illocutiounary Speech Act: Methods and Difficulties"

Alison Zilversmit

     Thesis: "Irigaray’s Feminine Divine: An Anthropomorphic Divine "'For Us'"

Sandy Huang

      Thesis: "Maximizing Human Talents via Self-Dissatisfaction: Elitism, Perfectionism, and Culture in Nietzsche’s Schopenhauer as Educator"

Maya Krishnan

      Thesis: "Human Foundations of Rational Knowledge: Infinity, History and Enlightenment in Kant and Husserl"

      *Winner of the David M. Kennedy Honors Thesis Prize

Marek Twarzynski

      Thesis: "Objectivity, Belief, and Epistemic Values: The Role of Background Beliefs in Cree Science"

Tyler Haddow 

      Thesis: "Morality, Luck, and the Grounded Life"

      Thesis: "Trust, Temptation, and Epistemic Self-Governance"

Josefina Massot

      Thesis: "From Aliens to Alephs"

Alexander Topacio

      Thesis: "Across Times and Worlds: Thought Experiments and Personal Identity"

Rachel Cristy

       Thesis: "The Evolution of W.E.B. Du Bois’s Philosophy of Race"

Eli Lichtenstein

      Thesis: "Cognitive Values and the Problem of Theory Choice"

Christy Wong

      Thesis: "Quine’s “Two Dogmas of Empiricism” and a Defense of the Epistemic Significance of Analytic Statements"

Anuk Arundpragasam

       Thesis: "Naturalism and Normativity: Themes from Robert Brandom’s 'Making it Explicit'"

Benamin Hersh  

      Thesis: "The Information-Processing Theory of Aggression: A Case Study in Scientific Development"

Nal Kalchbrenner 

      Consistency of PA: On Proof in Wilhelm Ackermann's "Begrundung des 'tertium non datur'"

Alexander Coley

      Thesis: "The Normative Dimension of Action: A Constitutivist Reply to Skepticism about Practical Reason"

Victoria Ha

      Thesis: "What’s Wrong with Child Labor? A Critique of Welfare Economics"

Esther Kang

      Thesis:  " If We Are Doing Aesthetics: Ontolological Necessities in Performative Interpretations of Ravel’s Le Tombeau de Couperin"

Christine Kim

      Thesis: "The Stoic Citizen"

Cole Leahy

      Thesis:  " Presence, Pretense, and Pragmatics"

Katy Meadows

      Thesis: "The Psychology of the Pyrrhonian Skeptic"

Daniel David Slate

      Thesis: "The Working Mind: the Philosophy of Eric Hoffer"

Philip Spitzer

      Thesis: "The Success of the Fading and Dancing Arguments"

Phil Galligan

      Thesis: "Nature and Reform in Montaigne"

Christopher Simpson

      Thesis: "A Critique of, and Response to, Michael Sandel’s 'Case Against Perfection'"

Robert Steel

      Thesis: "The Knowledge Principle"

Noah Syme

      Thesis: "What David Lewis Didn’t Know"

Wesley Holliday

      Thesis: "Myth of Multiple Realization"

Dean Eckles

      Thesis: "Radical Interpretability and Parasitism: Justifying the Principle of Charity"

Matthew Echemendy

      Thesis: "Richard Rufus on Species and Apprehension"

Melissa Fusco

      Thesis: "Quine and the Bilingual Mind"

Conor Mayo-Wilson

      Thesis: "Infinity, God, and Mathematical Rigor in Cauchy’s Calculus"

Govind Persad

      Thesis: "Body Right, Discontinuous Identity, and Moral Authority: A new defense of advance directives in dementia dases"

Elizabeth Valentine Phillips

      Thesis: "Toward an Understanding of the Moral Status of Children"

Susanna Rinard

      Thesis: "A Collection of Three Papers"

Corinne Gartner

      Thesis:  " Self-Achievement Condition on Eudaimonia: Relating Autonomous Action and Well-being"

Tess Hand-Bender 

      Thesis: "Husserlian Theories of Indexicality"

Shawn Standefer

      Thesis: "What do you mean ‘we’? Expanding on Kaplan"

Reuben Veek

      Thesis: "To Basics – On the Shortcomings of the Human Rights Framework and the Importance of Respect for Persons"

Victoria Brown

      Thesis:  " Can Past Deprivation Excuse Present Depravity?"

Rebecca Dowell

      Thesis: "Event Segmentation in an Action-Organized Task"

Zachary Gerson

      Thesis: "Potential and the Limits of Applying Evolutionar: Accounts of the Origins of Morality to Ethics"

Daniel McKenzie

      Thesis: "Punishment, Community, & Persons"

Kristin Primus

      Thesis: "Metaphor, What is Said, and the Cultivation of Intimacies"

Marcus Smith

      Thesis: "Distributive Justice, Disability, & Equality"

      Thesis: "Against a Relativist Interpretation of Kuhn’s World Changes: An Exegetical Defense of Structure’s Chapter X"

David Garfield

      Thesis: "What is This Fitness Thing?  A Pluralistic Account of Biology’s Most Difficult Term"

      Thesis: "Valuing Together: Christine Korsgaard and the creation on shared values"

Rebecca Whitehurst

      Thesis: "Resonance: Reflections on Experience and Self-fashioning"

Shaudy Danaye-Elmi

      Thesis: "Keeping Our Expectations in Check: Clarifying the Dissolution of Hume’s Problem"

Tania Lombrozo

      Thesis: "Teleology and Optimality in Adaptive Explanations of Cognition"

Rebecca Talbott

      Thesis: "The Natural Choice: Making Parenting A Necessarily Chosen Obligation"

Jacob Eisenstein  

      Thesis: "Computers, Creativity, Kuhn: Philosophy of Science and the Artistic Machine"

Stephen Kleha

      Thesis: "Humanity, Distributive Justice and International Morality"

Jeffrey Scarborough

      Thesis: "Objectivity and the Growth of Scientific Knowledge"

Andrew Shen

      Thesis: "From a Moral Foundation: A New Approach to the Problem of Personal Identity"

Jonathan Weil

       Thesis: "The Nature of Experience"

Joyce M. Ho

      Thesis: "Matters of Life and Death: A Comparative Study of Contemporary Chinese and Western Views on Euthanasia"

Paul Raymore

      Thesis: "Causation Without Closure: A Methodological Strategy for Solving the Problem of Mental Causation"

William Reagon

      Thesis: "The Construction of a Scientific Discipline: Ernst Mayr, George Gaylord Simpson, and the Society for the Study of Evolution"

      Thesis: "The Place of Humans in the World: A Zhuangzian System of Environmental Ethics"

Thomas H. Arnold

      Thesis: "Berkeley, Mind, and Free Will"

McPherson S. Beall

      Thesis: "The Role of Consciousness in Personal Identity: A Refutation of Non-Reductionism"

      Thesis: "Metaphysics, Nihilism, and Difference: Heidegger and Nietzche"

Benj Hellie

      Axiom Justification in Tait's Philosophy of Mathematics

Angela Napili 

      Thesis: "Action in Charles Peirce’s Philosophy of Mathematics"

Tina M. Villalobos 

      Thesis: "Darwin and Paley: A Dialectical Relationship Between Natural Theology and Evolutionary Theories of Morality"

Rasmus Winther

      Thesis: "The Role of the Environment in Causing Organic Variation: An Examination of Charles Darwin’s Views on Inheritance and      Variation"

Sondra Bacharach

      Thesis: "Form and Function in Modern Movement Architecture"

Jason Friedman

      Thesis: "T.S. Kuhn and Genetics Textbooks"

Stephen A. Brada

      Thesis: "A Cartesian Medical Ethic: The Final Degree of Wisdom Arising from Mind-Body Dualism"

C.F. Jr. Delaney

      Thesis: "Remarks on Intentionality"

Patrick Devine

      Thesis: "Custom and Sympathy in Hume’s Political Psychology"

Teri Hopper

      Thesis: "She Was Ignored: Ida Noddack and the Discovery of Nuclear Fission"

Stephen Irish

      Thesis: "Understanding Mind and Brain: A Wittgensteinian Perspective on Paul and Patricia Churchlands’ Eliminative Materialism"

      Thesis: "Explaining Change and Natural Change in Aristotle"

Hugh Rhys Bethell

      Thesis: "Right Versions of an Unreal World: Truth in an Irrealist Context"

Steven B. Fram

      Thesis: An Examination of Moral Consideration.

Mike Jacovides

      Thesis: "Strict Laws and the Mental: A Critique of Donald Davidson’s Philosophy of Mind"

Christine Jolls

      Thesis: "Towards and Ideal Deontology?: Stripping Down the Subject in Kant and Rawls"

Kirstie McCornock

      Thesis: "Kant on the Morality of Lying"

David M. Robb

      Thesis: "Mental Images and Pictures: An Inquiry into Representational Format"

Eric Stiles 

      Thesis: "Philosophy in Primary and Secondary Education"

Kevin S. Woodhouse

      Thesis: "Persons and Concern"

Bill Bristow

      Thesis: "Naturalism in Defense of Indeterminacy"

Josefine Nauckhoff

      Thesis: "Kant’s Free Play of the Faulties in Aesthetic Experience: Key to a Universal Ethic?"

Samuel K. Aronson

      Thesis: "Kierkegaard and Hegel on Man and God"

Marc Kretschmer

      Thesis: "Chomsky and Searle: Towards a Theory of Language"

Matthew Handle

      Thesis: "Weakness of Will"

Jenny E. Ross

      Thesis: "The Concept of Competence to Consent to or Refuse Medical Treatment"

Tom Smith 

      Thesis: "On Self-Deception: A Conceptual Quest"

Jeffrey Tanji

      Thesis: "Aristotelian Biology and Modern Biological Theory: A Contrast and Comparison of Three Concepts"

Gary Mangelsdorf

      Thesis: "Nietzsche’s Theory of Truth"

James R. Soloman 

      Thesis: "Natural Law and Natural Man in the Thought of Thomas Aquinas"

• Table of Contents
• Random Entry
• Chronological
• Editorial Information
• About the SEP
• Editorial Board
• How to Cite the SEP
• Special Characters
• Advanced Tools
• Support the SEP
• PDFs for SEP Friends
• Make a Donation
• SEPIA for Libraries
• Entry Contents

Bibliography

Academic tools.

• Friends PDF Preview
• Author and Citation Info
• Back to Top

This article considers several questions concerning the philosophy of death.

First , it discusses what it is to be alive. This topic arises because to die is roughly to lose one’s life.

The second topic is the nature of death, and how it bears on the persistence of organisms and persons.

The third topic is the harm thesis , the claim that death can harm the individual who dies. Perhaps the most influential case against the harm thesis was made by Epicurus. His argument is discussed, as is a contemporary response, the deprivationist defense of the harm thesis.

The fourth topic is a question that seems to confront proponents of the harm thesis, especially those who offer some version of the deprivationist defense: if a person is harmed by her death, at what time does her death make her worse off than she otherwise would be? Some answers are considered.

Fifth is further issues that may lead us to doubt the harm thesis. One is a further question about deprivationism: we are not always harmed by what deprives us of things; what makes some of these worrisome and not others? Next is a question concerning the fact that there are two different directions in which our lives could be extended: into the past (our lives could have been longer if they began earlier), or into the future (they could have been longer if they ended later). Assuming the former does not matter to us, why should the latter?

The sixth topic concerns events that occur after a person has died: is it possible for these events to harm her?

Seventh is a controversy concerning whether extreme long life, even immortality, would be good for us. Of particular interest here is a dispute between Thomas Nagel, who says that death is an evil whenever it comes, and Bernard Williams, who argues that, while premature death is a misfortune, it is a good thing that we are not immortal, since we cannot continue to have our current characters and remain meaningfully attached to life forever.

A final controversy concerns whether or not the harmfulness of death can be reduced. It may be that, by adjusting our conception of our well-being, and by altering our attitudes, we can reduce or eliminate the threat death poses us. But there is a case to be made that such efforts backfire if taken to extremes.

1.1 Life as a Substance

1.2 life as an event, 1.3 life as a property, 2.1 life and death, 2.2 death and suspended vitality, 2.3 being dead, 2.4 resurrection, 2.5 death and what we are, 2.6 death and existence, 2.7 criteria for death, 3.1 the epicurean case, 3.2 the deprivationist defense, 4.1 concurrentism, 4.2 priorism, 4.3 subsequentism, 4.4 indefinitism, 4.5 atemporalism, 5.1 harmless preclusion.

• 5.2 Lucretius and the Symmetry Argument

6.1 Doubts About Posthumous Harm

6.2 retroactive harm, 7.1 never dying would be good, 7.2 never dying would be a misfortune, 8. can death’s harmfulness be reduced, other internet resources, related entries.

To die is to cease to be alive. To clarify death further, then, we will need to say a bit about the nature of life.

Some theorists have said that life is a substance of some sort. A more plausible view is that life is a property of some sort, but we should also consider the possibility that lives are events. If we say that lives are events, we will want to know something about how to distinguish them from other events, and how they are related to the individuals that are alive. It would also be useful to know the persistence conditions for a life. If instead we conclude that life (or alive ) is a property, we will want to clarify it, and identify what sorts of things bear it. Let us briefly discuss each of these views—that life is a substance, a property, or an event.

We can deal quickly with the view called ‘vitalism’ (defended by Hans Driesch, 1908 and 1914, among others), which holds that being alive consists in containing some special substance called ‘life.’ Vitalism is a nonstarter since it is unclear what sort of stuff vitalists take life to be, and because no likely candidates—no special stuff found in all and only in living things—have been detected. Moreover, vitalism faces a further difficulty, which Fred Feldman calls ‘the Jonah Problem’: a dead thing, such as a whale, may have a living thing, say Jonah, inside it; if Jonah has ‘life’ inside him, then so does the whale, but by hypothesis the whale is not alive. Of course, in this example Jonah is in the whale’s stomach, not in its cells, but the difficulty cannot be solved by saying that an object is alive if and only if it has ‘life’ in its cells, as an infectious agent (organisms with ‘life’ in them) could survive, for a time, within the dead cells of a dead whale.

As Jay Rosenberg noted (1983, p. 22, 103), sometimes when we speak of a life we mean to refer to the events that make up something’s history—the things that it did and the things that happened to it. (For example, the publication of The Problems of Philosophy was one of the events that made up one life, namely Bertrand Russell’s.) Yet a rock and a corpse have histories, and neither has a life. Presumably, then, ‘a life,’ in the sense we are discussing, refers to the history of something that is alive. In that case what we are really looking for is clarification of a property, not an event. We want clarification of what it is to be alive.

According to a second theorist, Peter van Inwagen, while a life is indeed an event, it is not the history of something. “‘Russell’s life,’” van Inwagen writes (1990, p. 83), “denotes a purely biological event, an event which took place entirely inside Russell’s skin and which went on for ninety-seven years.” Russell’s life included the oxygenation of his hemoglobin molecules but not the publication of his books.

If lives are biological events, it would be useful to know more about what they are, how they are individuated, and what their persistence conditions are. Van Inwagen declines to provide these details (1990, p. 145). He assumes that (the events he calls) lives are familiar enough to us that we can pick them out. But he does make the useful comment that each such event is constituted by certain self-organizing activities in which some molecules engage, and that it is analogous to a parade, which is an event constituted by certain marching-related activities of some people. Having taken the notion of a life for granted, he draws upon it in his account of organisms. On his view (1990, p. 90), some things compose an organism if and only if their activity constitutes a life.

Many theorists have defended the view that life, or (being) alive, is a property, but there is considerable disagreement among them about what precisely that property is. The main views on offer are life-functionalist accounts and accounts that analyze life in terms of DNA or genetic information or evolution by natural selection.

Life-functionalism, a view introduced by Aristotle, analyzes the property alive in terms of one or more salient functions that living things typically are able to perform. The salient functions Aristotle listed were nutrition, reproduction, sensation, autonomous motion, and thought. However, life-functionists disagree about how to formulate their account and about which functions are salient. Take Aristotle’s list. Obviously, it would be a mistake to say that something is alive if and only if it can perform all of the functions on the list. Might we say that, for something to be alive, it suffices that it be capable of one or more of the listed functions? Is being capable of one of these functions in particular necessary for something to be alive? As Fred Feldman points out, neither of the suggestions just mentioned is acceptable. Devices such as Roomba cleaning robots can do one of Aristotle’s functions, namely move themselves, but are not alive, so being able to do at least one listed function does not suffice for being alive. Nor is it plausible to say that any one on the list is necessary for being alive. Which on the list would this necessary function be? Perhaps nutrition? Adult silk moths are alive but lack a digestive system, so are incapable of nutrition. And, as many theorists have noticed, many living things cannot reproduce; examples include organisms whose reproductive organs are damaged and hybrid animals such as mules.

What, now, about accounts that analyze life in terms of genetic information? Feldman thinks that something like the Jonah problem arises for any account according which being alive consists in containing DNA or other genetic information, as dead organisms contain DNA. A further problem for such views is that it is conceivable there are or could be life forms (say on other planets) that are not based on genetic information. This latter difficulty can be avoided if we say that being alive consists in having the ability to evolve, to engage in Darwinian evolution, assuming that evolution by natural selection is possible for living things that lack nucleic acid. We might adopt NASA’s definition, according to which life is “a self-sustaining chemical system capable of Darwinian evolution.” However, accounts like NASA’s are implausible for a further reason: while the ability to evolve by natural selection is something that collections of organisms—species—may or may not have, it is not a feature an individual organism may have. Later members of a species come to have features earlier members lacked; some of these new features may make survival more or less likely, and the less ‘fit’ are weeded out of existence. An individual organism, such as a particular dog, cannot undergo this process. Yet individuals may be alive.

Because he has encountered no successful account of life, no account exempt from counterexamples, Feldman concludes that “life is a mystery” (p. 55). Despite his skepticism, however, there is a good case to be made for saying that what distinguishes objects that are alive from objects that are not is that the latter have a distinctive sort of control over what composes them, which the former lack. Let us see if we can make this claim clearer.

Consider ordinary composite material objects that are not alive. We can assume that, at a given time, these are made up of, or composed of, more simple things, such as molecules, by virtue of the fact that the latter meet various conditions. Among the conditions is the requirement that (in some sense in need of clarification) they be bonded together . Take the boulder near my front porch. Among the things that compose it now will be a few molecules, say four molecules near the center of the boulder, that are bonded together, in that each is bonded to the others, directly or indirectly (a molecule, A, is in directly bonded to another molecule, B, if A is directly bonded to a molecule C that is directly bonded to B, or if A is bonded to a molecule that is indirectly bonded to B). The things that make up the boulder are not limited to these four molecules, but they are limited to molecules that are bonded to them. Nor is the boulder unique in this way; something similar seems true of any composite material object. A composite material object is composed of some things at a time only if those things are bonded together at that time.

What sort of bonding relationship holds among the things that compose material objects? Any answer to this question will be controversial. Let us set it aside, and move on to some further assumptions about the composition of nonliving composite material objects, namely that a great many of them persist for a while (some persist for a very long time) and that what composes them at one time normally differs from what composes them at other times. Exactly how this works is a complicated matter, but among the conditions that such objects must meet if they are to persist is that any change in their composition be incremental. (Even this condition is controversial. For more on material objects, see the article Material Constitution and Ordinary objects.) Consider the boulder again. Suppose that at one time, t 0 , it is composed of some molecules, and that all or most of these molecules remain bonded to each other until a later time t 1 . Suppose, too, that no or few (few as compared to the number of molecules that composed the boulder at t 0 ) molecules come to be newly bonded to these by the time that t 1 rolls around. Under these conditions the boulder undergoes an incremental change in composition, and it seems plausible to say that the boulder remains in existence over the interval t 0 – t 1 , and, at t 1 , is composed of the molecules that remain bonded together with the molecules that are newly attached to them. Presumably, it will also survive a series of such incremental changes in composition. But it will not survive drastic and sudden changes. It would stop existing, for example, if the molecules that compose it were suddenly dispersed.

Enough said about composite material objects that are not alive. Now let us see if we can shed some light on what makes living objects special. What is it that distinguishes an object that is alive from an object that is not?

The answer seems to be that, normally, a live object has a distinctive sort of control over whether things come to be, or cease to be, part of it. The control in question is made possible by activities its constituents themselves are capable of. Contrast objects that are not alive, say automobiles. What an ordinary car is composed of is settled for the car by the mechanics who repair it (detaching some parts and affixing others), by whether it is involved in an accident and loses some parts, and so forth. Imagine a car that is not passive in this way. Imagine that its parts were somehow capable of replacing some of themselves with fresh parts, without assistance from outside, so that the activities of the parts that compose the car today were responsible for its being composed of certain parts tomorrow. That would make it quite lifelike.

Let us describe, in a bit more detail, what the molecules that compose living objects can do:

• Working together, these molecules can engage in activities that are integrated in conformity with (under the control of) the information that some of them carry (information that is comparable to blueprints and instructions), much as soldiers that make up an army can engage in activities that are integrated in conformity with battle plans and instructions issued by the commanding officers that are among them.
• Deploying these activities, the molecules can self-modify, in the sense that they can bond new (perhaps recently ingested) molecules to themselves, or prune (and excrete) some away, combining themselves in various ways (e.g., constructing cells), thereby giving way to a slightly different assembly of molecules at a later time, and fueling their activities by drawing upon external energy sources or stored reserves.
• The molecules can also pass along their ability to self-modify, enabling the molecules to which they give way to continue these activities, thus allowing the object they compose to sustain a given form (or forms) over time (say that of a dog) despite the fact that what composes that object at one time differs from what composes it at another time.

The view on offer—we might call it the compositional account of life—is that an object is composed of things that are capable of the activities just described if and only if it is alive.

This account of life needs refinement, but it avoids at least most of the worries mentioned earlier. It implies that an object may be alive even though it is sterile (as in the case of mules), even though it survives on stored energy (as in the case of a silk moth), and conceivably even if it lacks nucleic acid (yet is still composed of things that engage in activities integrated in conformity with information they carry). In fact, it implies that being capable of none of the items on Aristotle’s list is necessary nor sufficient for being alive. What is more, the compositional account just sketched implies that being alive is a property an individual, say the last remaining dodo, may bear on its own, which suggests that it may be alive without being capable of Darwinian evolution. At the same time, it explains how collections of live individuals may evolve. Individual objects are alive only if their composition is under the control of some of their parts (e.g., nucleic acid molecules) that carry information. The mechanisms by which such information is carried tend to be modified over time, altering the information they carry, and thus the features of the organisms they help shape, introducing mutations that may or may not facilitate survival. (For more on the nature of life, see Bedau 2014 and the entry on Life.)

The previous section discussed the nature of life, thereby clarifying what it is that death ends. This section discusses the nature of death and how death is related to the persistence of organisms and persons. (For an excellent discussion of views of death outside of the analytic tradition, see Schumacher 2010.)

According to the compositional account of life discussed in the previous section, objects that are alive have a distinctive capacity to control what they are composed of, fixing these constituents together in various ways, by virtue of the fact that their constituents can engage in various self-modifying activities that are integrated in conformity with information they carry. Let us call these vital activities .

It is one thing to have the capacity to engage in vital activities and another actually to engage in them, just as there is a difference between having the ability to run and actually running. Being alive seems to involve the former. It consists in having the relevant capacity. To die is to lose this capacity. We can call this the loss of life account of death .

The event by which the capacity to engage in vital activities is lost is one thing, and the state of affairs of its having been lost it is another. ‘Death’ can refer to either. However, the capacity to engage in vital activities may be lost gradually, rather than all at once, so it is reasonable to speak of a process of dying. In some cases that process is especially complicated, because the self-modifying activities of some organisms result in the construction of complex physiological systems that must remain largely intact for the self-modifying activities of these organisms to remain integrated. In defining death, some theorists focus on these systems, and claim that an organism’s life ends when that organism’s physiological systems can no longer function as an integrated whole, or when this loss becomes irreversible (Christopher Belshaw 2009; David DeGrazia 2014).

The loss of life account of death has been challenged by theorists who claim that things whose vital activities are suspended are not alive (Feldman 1992, Christopher Belsaw 2009, Cody Gilmore 2013, and David DeGrazia 2014). When zygotes and embryos are frozen for later use in the in vitro fertilization procedure, their vital activities are brought to a stop, or very nearly so. The same goes for water bears that are dehydrated, and for seeds and spores. It seems clear that the zygotes and water bears are not dead, since their vital activities can easily be restarted—by warming the zygote or by wetting the water bear. They are not dead, but are they alive? If we deny that they are alive, presumably we would do so on the grounds that their vital activities are halted. If something’s life can be ended by suspending its vital activities without its dying, then we must reject the loss of life account of death.

However, the loss of life account is thoroughly established in ordinary usage, and is easily reconciled with the possibility of suspended vitality. In denying that frozen embryos are dead, it is clear that we mean to emphasize that they have not lost the capacity to deploy their vital activities. When we say that something is dead, we mean to emphasize that this capacity has been lost. Having used ‘dead’ to signal this loss, why would we want to use the word ‘alive’ to signal the fact that something is making active use of its vital activities? Our best option is to use a pair of contrasting terms. We can use ‘viable’ to indicate that something has the capacity to deploy vital activities and ‘unviable’ to indicate that it has lost this capacity. When instead we are concerned about whether or not something is engaging its vital activities, we can use different contrasting terms, say ‘vital’ and ‘nonvital’, the former to characterize something that is employing its capacity for vital activities and the latter to characterize something that is not making use of its capacity for vital activities. What seems relatively uncontroversial is that being dead consists in unviability. To retain the loss of life account, we have only to add that being alive consists in viability. We can then say that a frozen embryo is viable and hence alive despite its lack of vitality, and it will die if its life ends (it will die if it ceases to be viable). Of course, if we are willing to abandon the loss of life account, we could instead use ‘alive’ to characterize something that is both viable and vital. We would then say that a frozen embryo is not alive (since it lacks vitality) but also that it is not dead (since it remains viable).

People often speak of being dead as a ‘state’ or ‘condition’ as opposed to an event or process. They say an organism comes to be in this state once it dies. This way of speaking can be puzzling on the assumption that what dies ceases to exist. (This assumption is discussed below.) If the assumption is true, then an organism that dies stops existing but simultaneously comes to be in the state of death. Mustn’t something exist at a time if it is (literally) in some state at that time? But of course it would be absurd to deny that something can truly be dead on the grounds that death is a state and what does not exist at a time cannot be in any state at that time.

Why not solve the problem by saying that upon dying an organism leaves a corpse, and it is the corpse that is in the state of being dead? There are several problems with this suggestion. Some organisms do not leave corpses. What corpses are left eventually disintegrate. Whether an organism leaves a corpse or not, and whether its corpse exists or not, if that organism dies at time t and does not regain life then it is dead after t .

The difficulty can be avoided if we say, with Jay Rosenberg 1983, p. 42), that dead is a relation between an organism, the time it died, and a subsequent time, and that when someone asserts, at some given time t , ‘Socrates is dead,’ what is asserted (ignoring the possibility of restored life, discussed in the next section) is roughly that Socrates died before t .

As is mentioned below, some theorists deny that an object that is at one time an organism may continue its existence as a corpse. Such theorists will say that organisms and their corpses are two different objects. They may conclude that ‘dead’ is ambiguous—that it means one thing as applied to organisms, and another thing as attributed to the corpses organisms leave. In any case, they will need to deny that, as concerns corpses, being dead implies having died, as corpses are never alive, according to them. If, on the other hand, an object that is an organism may continue its existence as a corpse, then, at any time t after that object dies, ‘dead’ applies univocally to it at time t , and means roughly died before t .

It will be useful to sharpen the loss of life account if, as seems conceivable, it is possible to restore life to something that has died.

Restoration in this sense is quite different from the revival of something, such as a frozen embryo, whose vital activities have been halted. Something can be revived only if it is alive—only if it has the capacity to deploy vital activities, as in the case of a frozen zygote. It is revived when it regains vitality. Something’s life can be restored only if it has lost its capacity for vital activities. Life is restored when this capacity is regained.

To bring the possibility of restoration into view, imagine a futuristic device, the Disassembler-Reassembler , that chops me into small cubes, or individual cells, or disconnected atoms, which it stores and later reassembles just as they were before. It is far from obvious that I would survive—and that my life would continue—after Reassembly. (Assuming that I am a material object, the account of objects sketched in Section 1.3 implies that chopping me into bits ends my existence forever.) But even if my existence would pick up again after Reassembly occurs, it is quite clear that I would not live during intervals when my atoms are stacked in storage. I would not even exist during such intervals. If I can be Reassembled, my life would be restored, not revived. Restoration, not revival, is a way of bringing a creature back from the dead.

Now imagine a Corpse Reanimator , a device that moves molecules back to where they were prior to the death of the creature that left the corpse, and restarts its vital activities. Some theorists say that I continue my existence as a corpse if it remains in good shape; they will assume that I remain in existence after losing my life, and continue my existence after the Corpse Reanimator does its work. On their view the Corpse Reanimator restores my life--it gives me back the capacity to engage in vital activities.

Given the possibilities of restoration and revivification, it seems best to refine the loss of life account, as follows:

Dying is the loss of an object’s life—the loss of its capacity to perpetuate itself using vital activities. An object dies at the time it loses this capacity. It is dead at all times afterwards, except while that capacity is regained.

Death for you and me is constituted by the loss of our capacity to sustain ourselves using vital activities. This characterization of death could be sharpened if we had a clearer idea of what we are , and its implications concerning our persistence. After all, we cannot retain any capacities if we fail to persist, so if we fail to persist we stop being capable of vital activities. We die. However, what we are, and what is involved in our persistence, is a matter of controversy.

There are three main views: animalism , which says that we are human animals (Snowdon 1990, Olson 1997, 2007); personism , which says that we are creatures with the capacity for self-awareness; and mindism , which says that we are minds (which may or may not have the capacity for self-awareness) (McMahan 2002). Animalists typically say that we persist over time just in case we remain the same animal; mindist typically suggest that our persistence requires our remaining the same mind. Personism is usually paired with the view that our persistence is determined by our psychological features and the relations among them (Locke 1689, Parfit 1984). (For more on what we are, see the entry on Personal Identity.)

If we are animals, with the persistence conditions of animals, we die when we cease to be the same animal. If we are minds, with the persistence conditions for minds, we die when we cease to meet these conditions. And if persistence is determined by our retaining certain psychological features, then the loss of those features will constitute death.

These three ways of understanding death have very different implications. Severe dementia can destroy a great many psychological features without destroying the mind, which suggests that death as understood by personists can occur even though death as understood by mindists has not. Moreover, human animals sometimes survive the destruction of the mind, as when the cerebrum dies but the brainstem does not, leaving an individual in a persistent vegetative state. Many theorists also think that the mind could survive the extinction of the human animal, say when the brain is removed from the body, kept alive artificially, and the remainder of the body is destroyed (assuming that a bare brain is not a human animal). These possibilities suggest that death as understood by mindists can occur even though death as understood by animalists has not (and also that the latter sort of death need not be accompanied by the former.)

What is the relationship between existence and death? May people and other creatures continue to exist after dying, or cease to exist without dying?

Take the first question: may you and I and other creatures continue to exist for some time after our lives end? Fred Feldman (1992, p. 91) coins the term termination thesis to refer to the view that “when a person dies, he or she … goes out of existence; subsequently, there is no such thing as that person.” (A version of the thesis applies to any living thing.) We can call those who accept the termination thesis terminators , and those who deny it anti-terminators . One point anti-terminators such as Feldman (1992, 2000, 2013) cite is that people who encounter corpses sometimes call them dead animals, or dead people. Such talk may suggest that we believe that animals continue to exist, as animals, while no longer alive. The idea might be that an animal continues to count as the same animal if enough of its original components remain in much the same order, and animals continue to meet this condition for a time following death (Mackie 1997). On this view, if you and I are animals (as animalists say), then we could survive for a time after we are dead, albeit as corpses. In fact, we could survive indefinitely, by arranging to have our corpses preserved.

However, this way of defending the anti-terminators’s view may not be decisive. The terms ‘dead animal’ and ‘dead person’ seem ambiguous. Normally, when we use ‘dead people’ or ‘dead animal’ we mean to speak of persons or animals who lived in the past. One dead person I can name is Socrates; he is now a ‘dead person’ even though his corpse surely has ceased to exist. However, in certain contexts, such as when we are standing inside morgues, we seem to use the terms ‘dead animal’ and ‘dead person’ to mean “remains of something that was an animal” or “remains of something that was a person.” On this interpretation, even in morgues calling something a dead person does not imply that it is a person.

Still, the dispute between terminators and anti-terminators is unlikely to be settled on the basis of how we use terms such as ‘dead animal’ and ‘dead person.’ Metaphysical considerations must weigh in. For example, consider that the remarks made in Section 1.3 about the persistence of objects are consistent with the possibility that objects that are people may continue their existence as corpses, which may be useful to anti-terminators. On the other hand, many theorists think that nothing is a person unless it has various psychological features, which corpses lack, and some think that nothing is an organism unless it is alive. Terminators may be able to exploit these thoughts.

What about the second question: can creatures cease to exist without dying? Certainly things that never were alive, such as bubbles and statues, can be deathlessly annihilated. Arguably, there are also ways that living creatures can be deathlessly annihilated (Rosenberg 1983, Feldman 1992, Gilmore 2013). Perhaps an amoeba’s existence ends when it splits, replacing itself with two amoebas, and the existence of chlamydomonas ends when pairs of them fuse to form a zygote. Yet when amoebas split, and chlamydomonas fuse, vital activities do not cease. If people could divide like amoebas, perhaps they, too could cease to exist without dying. (For a famous discussion of division, fusion, and their implications, see Parfit 1981.) If such ‘deathless exits’ are possible, we would have to modify the loss of life account of death.

However, proponents of the loss of life account can hold their ground. They can say that division, fusion, and other apparent examples of deathless exits are unusual ways of dying, because, in such cases, nonexistence is not brought about via the destruction of vital activities, but they are not ways of escaping death altogether. Proponents of the loss of life account might also turn the tables on its critics, and argue as follows: nothing can be alive unless it exists, so if something ceases to exist it ceases to be alive, but to cease to be alive is to die. So there are no deathless exits.

Defining death is one thing; providing criteria by which it can be readily detected or verified is another. A definition is an account of what death is ; when, and only when its definition is met, death has necessarily occurred. A criterion for death, by contrast, lays out conditions by which all and only actual deaths may be readily identified. In some cases criteria for death are intended to capture conditions by which the actual deaths of human persons may be identified. Such a criterion falls short of a definition, but plays a practical role. For example, criteria for the death of a person would help physicians and jurists determine when death has occurred.

In the United States, the states have adopted criteria for the death of a person modeled on the Uniform Determination of Death Act (developed by the President’s Commission, 1981), which says that “an individual who has sustained either (1) irreversible cessation of circulatory and respiratory functions, or (2) irreversible cessation of all functions of the entire brain, including the brain stem, is dead. A determination of death must be made in accordance with accepted medical standards.” In the United Kingdom, the accepted criterion is brain stem death, or the “permanent functional death of the brain stem” (Pallis 1982).

These current criteria are subject to criticism, even if we put aside reservations concerning the qualifier ‘irreversible’. Animalists might resist the criteria since the vital activities of human beings whose entire brains have ceased to function can be sustained artificially using cardiopulmonary assistance. Mindists and personists might also resist the criteria, on the grounds that minds and all psychological features can be destroyed in human beings whose brain stems are intact. For example, cerebral death can leave its victim with an intact brain stem, yet mindless and devoid of self-awareness. (For more on criteria for death, see the article on the Definition of Death.)

3. Epicurus and the Harm Thesis

Is death bad for some people who die? Is it good for some of them?

According to the harm thesis , death is, at least sometimes, bad for those who die, and in this sense something that ‘harms’ them. It is important to know what to make of this thesis, since our response itself can be harmful. This might happen as follows: suppose that we love life, and reason that since it is good, more would be better. Our thoughts then turn to death, and we decide it is bad: the better life is, we think, the better more life would be, and the worse death is. At this point, we are in danger of condemning the human condition, which embraces life and death, on the grounds that it has a tragic side, namely death. It will help some if we remind ourselves that our situation also has a good side. Indeed, our condemnation of death is here based on the assumption that more life would be good. But such consolations are not for everyone. (They are unavailable if we crave immortality on the basis of demanding standards by which the only worthwhile projects are endless in duration, for then we will condemn the condition of mere mortals as tragic through and through, and may, as Unamuno (1913) points out, end up suicidal, fearing that the only life available is not worth having.) And a favorable assessment of life may be a limited consolation, since it leaves open the possibility that, viewing the human condition as a whole, the bad cancels much of the good. In any case it is grim enough to conclude that, given the harm thesis, the human condition has a tragic side.

It is no wonder that theorists over the millennia have sought to defeat the harm thesis. Let us consider some challenges to the harm thesis, beginning with the case against it developed by the ancient Greek philosopher Epicurus.

Epicurus (341–270) adopted a version of hedonism according to which pleasure (or pleasant experiences) is the only thing that is intrinsically good for us (that is, the only thing that is good for us in itself), while pain (or painful experiences) is the only thing that is intrinsically bad for us, bad in itself. Call this view intrinsic hedonism. (For a discussion of intrinsic value, see the entry on Intrinsic vs. Extrinsic Value.) Epicurus’s commitment to intrinsic hedonism prompted him to say, in his Letter to Menoeceus , that “everything good and bad lies in sensation.” He also claimed, in that same letter, that “when we are, death is not, and when death is present, then we are not.” The death of a person, and that person’s existence, do not overlap in time. On the basis of this assumption about death and existence, he concluded that a person’s death does not cause her to have any experiences (sensations)—indeed, “death is to be deprived of sensation.” In the following passage, he uses these thoughts against the harm thesis:

Make yourself familiar with the belief that death is nothing to us, since everything good and bad lies in sensation, and death is to be deprived of sensation. … So that most fearful of all bad things, death, is nothing to us, since when we are, death is not, and when death is present, then we are not.

Much about Epicurus’s argument is unclear, so let us work through it more carefully and see if we can fill in some details that he did not supply. Some speculation will be necessary, but we can develop a reconstruction that aligns with the things he wrote.

Earlier we mentioned one of the views Epicurus accepted, which we can state as follows:

• Intrinsic hedonism is true: a person’s experiences (sensations) of pleasure (or her pleasant experiences) are the only things that are intrinsically good for her, the only things that are good for her in themselves, while her experiences of pain (or painful experiences) are the only things that are intrinsically bad for her, bad in themselves.

From this view it follows that

• something is intrinsically good or bad for a person only if it is an experience.

Now, regardless of whether a person experiences her death, that death is not itself an experience. (Compare: I may experience jogging down the street, and I may experience the cup that is in front of me, but neither jogging nor the cup is itself an experience. My experiences are, so to speak, in my mind. Cups are not.) Let us add this observation to the argument:

• A person’s death is not an experience.

And if a person’s death is not an experience at all, clearly it is not an experience that is intrinsically good or bad for her. So, from 1–3, it follows that

• a person’s death is not intrinsically good or bad for her.

However, something that is not intrinsically bad for a person might nevertheless make other things happen that are detrimental to her, in which case it may be extrinsically bad for her. Seeing somebody fall and break her arm is not intrinsically bad for a person, but it might well cause her painful sadness, which makes the accident she saw extrinsically bad for her. Similarly, something that is not intrinsically good for a person might be extrinsically good for her.

Epicurus recognized the possibility of extrinsic goodness. It is not entirely clear how he understood it, but he seemed to accept a view we can call extrinsic instrumentalism : something is extrinsically good or bad for a person only if it makes her have things (other than itself) that are intrinsically good or bad for her. Let us add this to the argument:

• extrinsic instrumentalism is true: something is extrinsically good or bad for a person only if it makes her have things that are intrinsically good or bad for her.

Armed with this assumption, Epicurus can reject the possibility that a person’s death is extrinsically bad for her, arguing as follows. Because Epicurus thought that the death of a person and that person’s existence do not overlap in time, he thought that

• a person’s death does not make her have any experiences.

From premises 2, 5 and 6 it follows that

• a person’s death is not extrinsically good or bad for her.

To complete the argument against the harm thesis, Epicurus would need an additional assumption, such as this:

• something is good or bad for a person only if it is either intrinsically or extrinsically good or bad for her.

Premises 4, 7 and 8 entail that the harm thesis is false:

• a person’s death is not good or bad for her.

Is this Epicurean argument convincing? Let us see if we can find weak spots. We can begin with a reservation concerning the term ‘death.’

Earlier we noted that ‘death’ might be used for dying, the event or process of losing life, or being dead, the property of having lost life. The first reservation about the argument is that it is strongest if its uses of ‘death’ refer to being dead, and not to (the event or process of) dying. Here is why.

Being dead is not an experience, and it does not make a person have any experiences. So (on Epicurus’s assumptions) it is neither intrinsically nor extrinsically bad for a person to be dead. However, a person may experience dying , and the experience of dying (the experiences dying causes her to have) might well be intrinsically bad for her, even if only painful experiences are intrinsically bad for her (as premise 1 says). So even if being dead is not extrinsically bad for a person, the question arises as to whether, for some people, it is extrinsically bad to die . If something makes a person have painful experiences, isn’t it extrinsically bad for her, other things being equal? At least this much is true: the Epicurean argument does not show that dying painfully is not extrinsically bad for a person.

Apparently, then, the argument does not demonstrate that neither being dead nor dying is ever bad for those who die. Nevertheless, unless we find further weaknesses in it, it still seems to support powerful conclusions: being dead is neither good nor bad for those who die, and dying is extrinsically good or bad for them only if and insofar as it causes them to have painful (pleasant) experiences. Dying is wholly a matter of indifference for those who do not experience it, say because they sleep through it.

But there are further reservations to consider. Intrinsic hedonism is questionable. So is extrinsic instrumentalism.

Consider the first of these. Which things are intrinsically good or bad for us is a controversial matter , but many theorists deny that the list is limited to pleasure and pain. (For further discussion, see the entry on Intrinsic Goodness, the entry on Preferences, and “What Makes Someone's Life Go Best,” Parfit 1984, pp. 493–502.) Adding more things to the list can undermine the Epicurean argument.

For example, we might adopt some version of preferentialism, or the desire fulfillment account, which is the view that it is intrinsically good for us to fulfill one of our desires (assuming that the desire meets various conditions; exactly what these are is controversial—let us put the matter aside), and it is intrinsically bad for us to have a desire that comes to be thwarted. Now, many of my desires may be fulfilled, and many may be thwarted, without my noticing—desire fulfillment need have not experiential upshot. If I want my child to be happy, and she is, my desire is fulfilled, even if she has travelled away so far from me that I cannot interact with her, now or ever again. So preferentialism blocks the Epicurean’s move from premise 1 to 2.

Preferentialism also blocks the move to 7. Epicureans cannot use extrinsic instrumentalism to deny that a person’s death is extrinsically good or bad for her if the things that are intrinsically good or bad for her are not limited to experiences. Preferentialism implies that things may be extrinsically bad for us by virtue of thwarting our desires, regardless of whether this has any experiential upshot. Suppose, for example, that I desire that my child have a happy upbringing, and, for various reasons, it turns out that I am the only one who can make this happen, but I die suddenly, and as a consequence she has a miserable childhood. Arguably, my untimely death would be bad for me, in that it would thwart my desire, even if I die in my sleep, and am never aware of her fate. (The role a person’s experience plays in her being harmed is discussed by several theorists, including Rosenbaum 1986, Nussbaum 2013, Silverstein 2013, and Fischer 2014.)

Now consider some worries about extrinsic instrumentalism, which says that something is extrinsically good or bad for us only if it causes us to have things that are intrinsically good or bad for us. This view overlooks something that Thomas Nagel (1970) noted in his seminal essay “Death,” namely the fact that things may be extrinsically good or bad for us, other things being equal, by virtue of causing us not to have—by virtue of precluding our having—things that are intrinsically good or bad for us. Consider that being rendered unconscious prior to surgery is extrinsically good for a patient who otherwise would endure great suffering when the physicians apply the knife, in that it keeps him from suffering, and not because it causes him to accrue pleasure or some other good. Of course, after waking, the patient might also accrue pleasure or some other good as an indirect result of having been sedated, but in view of the suffering that it averts, being sedated is extrinsically good for him whether he receives that indirect bonus or not. As well, being made unconscious might be extrinsically bad for a person, say when it precedes, not surgery, but rather some joyous occasion he will miss because he is not conscious while it occurs. It is extrinsically bad for him, in this case, because it prevents him from taking joy in the occasion he misses. This remains true whether or not he also accrues some pain or other intrinsic evil as an indirect result of being sedated.

If it is indeed the case that things may be extrinsically good (bad) for us, other things being equal, by virtue of precluding our having evils (goods), we will want to allow for this fact in settling on an adequate understanding of what makes things good or bad for us. Next let us consider how this might be done, and the implications for the harm thesis.

To argue that death may be bad for those who die (even if they do not experience dying), theorists typically draw upon some version of the comparativist view that we are harmed by what makes our lives as wholes worse than they otherwise would be, and benefitted by what makes our lives as wholes better than they otherwise would be (early proponents of this view include Nagel 1970, Quinn 1984, and Feldman 1991). Applying comparativism, we may claim that, in at least some cases, dying at a time makes our lives as wholes worse than they would have been had we not died when we did, roughly because, by cutting our lives short, it deprives us of good life. This suggestion about death needs further development, but first let us explain the comparativist view more clearly.

Note that how well off you are at one time is likely to differ from how well off you are at another time. Your welfare level rises and falls over time. (For a discussion of welfare, see the article on Well-Being.) What determines how well off you are at a time, or during an interval of time, are the things you then accrue that are intrinsically good for you, goods such as pleasure, together with the things you then accrue that are intrinsically bad for you, evils such as pain (using the term ‘evil’ as a synonym for ‘bad’). Accruing the former at a time boosts your welfare level during that time, other things being equal, while accruing the latter lowers your welfare level during that time. Your welfare level during an interval of time will be positive if the goods you then accrue outweigh the evils. It will be 0—neither positive nor negative—if and only if you are capable of accruing goods or evils (unlike, say, a shoe, which is incapable of faring well or ill) but the goods you accrue are exactly offset by the evils and vice versa. The welfare level resulting from the goods and evils you accrue over the course of your life we may call your lifetime welfare level .

Using the notion of a lifetime welfare level, let us formulate an account of what it is for something to be extrinsically good or bad for us. Let us say that something is extrinsically good (bad) for us if and only if, and to the extent that, it is overall good (bad) for us simpliciter , where:

an event is overall good (bad) for us simpliciter if and only if, and to the extent that, it makes our lifetime welfare level higher (lower) than it otherwise would be.

(Why add the term ‘simpliciter’? Read on.) By way of illustration, consider a typical case in which you receive treatment by a dentist. Let us assume that, on this particular occasion, the dentist fills a cavity in one of your teeth, and that, had you not received this treatment, your tooth would have decayed, painfully, for months, until finally you would have sought out proper treatment. So the salient difference between your lifetime welfare level in the situation in which you are treated right away, on one hand, and the lifetime welfare level you would have in the case that you were not treated until much later, on the other, is that, in the latter situation, that level is significantly lower, due to the pain you would incur. Hence, on these assumptions, receiving treatment was overall good for you: the greater that pain would have been, the better for you it was that you were treated.

Note that things that are overall good for you may be a mixed bag—they may bring some pain or other intrinsic evils in their wakes, as well as some intrinsic goods, and the mix may differ from time to time. In some cases, what is overall good for you simpliciter is overall bad for you in a temporally relative sense—overall bad for you during some period of time . And although it is overall bad for you during one period of time, it might be overall good for you during some other period of time. Let us elaborate upon this point briefly. Comparativists can say that:

an event is overall good (bad) for us at some time t if and only if, and to the extent that, it makes our lifetime welfare level higher (lower) at t than it otherwise would be.

Suppose, for example, that, while your tooth’s cavity is being filled, the dentist’s drill causes you pain, and that this is pain you would not have had if you had not sought treatment, and instead watched TV. In that case, your visit to the dentist is overall bad for you during the time your tooth is being repaired. Yet, as emerged earlier, your visit to the dentist is overall good for you simpliciter , insofar as it enables you to reduce the episodes of toothache you would suffer over the course of your life.

Comparativists can accept intrinsic hedonism, but need not. They could, for example, pair comparativism with some version of the preferentialist view (mentioned earlier) that getting what we want—fulfilling one of our desires—is intrinsically good for us, and having our desires thwarted is intrinsically bad for us. Comparativism is neutral on the issue of what counts as the intrinsic goods and evils. Theorists who conclude that things other than pleasure are intrinsically good for us will want to weigh them in when they assess an individual’s welfare level. For example, preferentialists can say that even if accruing pleasure boosts a person’s welfare level so does desire fulfillment.

According to comparativism, a person’s death, whether painful or not, may well be overall bad for her (and hence extrinsically bad for her). To decide whether a person’s death is overall bad for her simpliciter (usually we can drop ‘simpliciter’ without creating confusion) we compare her actual lifetime welfare level to the lifetime welfare level she would have had if she had not died. Suppose, for example, that Hilda died (painlessly) on December 1, 2008 at age 25 and that, had she not died, she would have gone on to prosper for 25 years—her welfare level during that time would have been high—then suffer during her final five years. Her overall welfare level over her final 30 years would have been high, despite the downturn during the last five. Hence her lifetime welfare level had she not died at age 25 is significantly higher than her lifetime welfare level would be upon dying at 25. The former is boosted by the many goods she accrues during her final 30 years, and these goods are absent from her lifetime welfare level as it would be were her life ended at age 25. Hence dying at 25 is overall bad for her.

Importantly, dying at a time is not overall bad for everyone who dies. In fact, it will be overall good in many cases. Imagine that, had she not died at age 25, Hilda would have fared badly for 25 years—her welfare level during that time would have been low. We might also suppose that, during her last five years her welfare level would have been positive. Despite this last stipulation concerning her final five years, her lifetime welfare level had she not died at 25 is significantly lower than her lifetime welfare level would be if she did die at 25, so, on our new assumptions, dying at 25 is overall good for her.

According to comparativism, when a death is bad for us despite not making us accrue intrinsic evils such as pain, it is bad for us because it precludes our coming to have various intrinsic goods which we would have had if we had not died. We might say that death is bad for us because of the goods it deprives us of, and not, or at least not always, because of any intrinsic evils for which it is responsible. This stance is sometimes called deprivationism , and its proponents deprivationists .

As promising as it is, however, there may be grounds for doubting that comparativists can give the harm thesis a deprivationist defense. Let us discuss one such doubt next.

4. The Timing Puzzle

If we cannot identify a time when something makes us worse off than we otherwise would be, we might well doubt that it really was bad for us. We might go so far as to say that what never makes us worse (better) off than we otherwise would be is not bad (good) for us. Call this the Epicurean presumption . Given this presumption, proponents of the harm thesis need an answer to the timing question , which asks: if death is bad for us, at what time (or times) does it make us worse off than we otherwise would have been? In some cases in which things are bad for us, it seems rather easy to identify times when we are made worse off, but in other cases, especially in some cases involving death, it seems more difficult, which may make us worry about the deprivationist defense of the harm thesis. All this needs elaboration.

If having something is intrinsically bad for us, it is bad for us—because it is intrinsically bad for us—while we have it. Moreover, if something is overall bad for us wholly by virtue of making us have things that are intrinsically bad for us, we can say that it makes us worse off while we have those evils. For example, coming to be infected with a flu virus is overall bad for us, and the time it makes us worse off is not when we come to be infected, but rather while we are sick, while we suffer. (If we came to be infected with a virus, and our immune system dealt with it, preventing our becoming sick, the infection would not be bad for us.) This line of thought suggests that a painful death makes us worse off while we die, or rather while dying is painful for us. What about a painless death? Might it also be bad for us? (If so, when are we made worse off?) Perhaps; more on that in a bit.

We can use the term concurrentism for the view that a bad death makes us worse off while we die.

If we reject intrinsic hedonism, we might conclude that death can make us worse off not just while we die but at other times as well. If we adopt some form of preferentialism, we can take the view that things may make us worse off at the time one of our desires is thwarted. Suppose that, as George Pitcher (1984) suggested, a desire that you have now may be thwarted by your death, even though you will die several months from now. In that case, it might be now that your death makes you worse off than you would have been had you not died. Pitcher’s assumptions suggest that priorism is true: death may make you worse off before you die. It may harm you retroactively.

Identifying a time something makes us worse off seems rather easy in cases, such as the examples of infection or thwarted desire, in which it brings us have pain or other things that are intrinsically bad for us. But what about cases in which something is bad for us due to the fact that it precludes our having things that are intrinsically good for us? In cases like this, the victim incurs deprivation harm . But at what time are such persons worse off than they otherwise would be? When, in particular, does dying painlessly make a person worse off?

Is it possible to defend a concurrentist answer to this question about death? Julian Lamont (1998) says we incur deprivation harm at the time some event ensures that we will not retain or attain some good that is otherwise available. Call such an event an ensuring event . Death may itself be an ensuring event, he thought, so death and deprivation harm may occur simultaneously.

But this suggestion appears doubtful. Recall the earlier case in which we come to be infected and only later experience any symptoms. The event of coming to be infected is overall bad for us, but it seems implausible to say that this makes us worse off than we otherwise would be at the time we are infected . Instead, it seems, coming to be infected makes us worse off later, while we are sick. We are unlikely to adopt concurrentism as our story concerning catching the flu, which makes it doubtful as our story concerning deprivation harm.

In cases like catching the flu, it makes sense to say that the offending event is bad for its victim after it occurs—while she is incurring intrinsic evils she otherwise would lack. Perhaps the same is true of deprivation harm. Recall the example, discussed earlier, in which being sedated at time t is bad for a person due to the fact that it deprives her of good things: in this example, it seems, being sedated makes her worse off than she otherwise would be at a time after t —at the time when she would have been enjoying those goods had she not been sedated. Can we extend this story to the deprivation harm for which a victim’s death is responsible? Does a person’s death makes her worse off than she otherwise would be after she dies—during the time when she would have been enjoying the goods of which her death has deprived her, had she not died? Call this stance subsequentism . Proponents of subsequentism include Neil Feit (2002) and Ben Bradley (2004, 2009).

Subsequentism is plausible only if we can make good sense of the welfare level someone occupies while dead, but this may not be possible. There are at least two problems to discuss.

One difficulty is the problem of the subject . Suppose we are terminators rather than anti-terminators (discussed in Section 2.6). Suppose, too, that you die at time t 1 but had you not you would have experienced joy at time t 2 . Time t 2 arrives while you are dead, so that, given the termination thesis, t 2 arrives while you no longer exist. Consider the property, lacks joy . Does it make sense to attribute this (or any other) property to you at t 2 ? Does it make sense to say that some subject has a property at a time when that subject does not exist? If not, it seems difficult to make sense of your having a welfare level then. Epicurus seemed to be thinking along these lines when he wrote that “death is nothing to us, since when we are, death is not, and when death is present, then we are not.” (Echoing Epicurus, Nagel 1970 wrote “So long as a person exists, he has not yet died, and once he has died, he no longer exists; so there seems to be no time when death, if it is a misfortune, can be ascribed to its unfortunate subject.” But if this is the reason we cannot ascribe misfortune to a victim of death then we cannot even ascribe death to any victim.)

It might seem possible to solve the problem of the subject by simply switching sides and becoming anti-terminators, but this will not work. Anti-terminators can say that it is a straightforward matter to attribute the property lacks joy to you at t 2 , since you still exist at t 2 . You are your (joyless) corpse at t 2 . This won’t work because you might die and go out of existence without leaving a corpse, and even if you leave a corpse it might rot away, taking you out of existence, well before time t 2 arrives. Both possibilities are consistent with the fact that, had you not died when you did, at t 1 , you would have experienced joy at t 2 .

Still, there are more promising strategies for solving the problem of the subject. Subsequentists might adopt a view that is sometimes called metaphysical eternalism (defended by Nagel 1970 and Silverstein 1980, among others). On this view, past and future objects are ontologically on a par with present objects. Existing things are spread out in both space and time. Suppose it is possible to refer to anything that is ontologically on a par with present objects. Then, given metaphysical eternalism, we can still refer to Socrates, even though ‘Socrates’ refers to something whose existence is temporally located wholly in the past, and say of him that he is not alive. For similar reasons, perhaps, we can also attribute the property lacks joy to a person, such as Socrates, whose existence is over.

However, even if they can solve the problem of the subject, and make sense of attributing properties to subjects who are dead, subsequentists face another difficulty: it seems confused to speak of how well off a subject is during times when she is dead. Now, it does make sense to attribute the property lacks joy to a corpse, and to a person who has stopped existing. Anti-terminators will add that a person will have this property— lacks joy —while she is a corpse. But it makes no sense to ask how well off a person is while she is a corpse or during some time after she has stopped existing altogether. The concept of faring well or ill does not apply to things like concrete blocks and corpses or to persons while they are corpses. Things that do fare well or ill may pass through periods of time when they have a level of welfare that is equal to 0—during those times they are capable of accruing goods or evils but do neither—but unlike them, bags of concrete are not capable of having any welfare level, not even a level of 0. The same seems true of a corpse. And the same seems true of us during such times as we are no longer alive—times when we have become corpses or when those corpses have turned to dust.

Many theorists who reject subsequentism assume that because death takes a person out of actual existence, the dead are not “there” to be harmed. Palle Yourgrau (2019) rejects this assumption. He combines modal realism (the view that, like the actual world, other possible worlds are concrete objects) with the thesis of transworld identity (one and the same object exists in more than one possible world), and says that although a dead person no longer exists in the actual world, one and the same person is still alive, and exists, in other possible worlds. We may deny that, after a person has died, she is no longer real at all—not “there” to be harmed—because she still exists in other worlds, according to Yourgrau.

Some (Nagel 1970; Silverstein 1980) suggest that death harms us but at no determinate time. This view is criticized by Julian Lamont (1998) on the grounds that it implies that some events take place but at no particular time. But William Grey (1999) counters that Lamont has misunderstood Nagel’s (and Grey’s) indefinitist position, which is that the harm death causes is incurred during a stretch of time that has blurry boundaries (compare: the time of the onset of baldness).

As Grey understands it, indefinitism is correct only if subsequentism, priorism or concurrentism is true (Grey opts for subsequentism), for even a period of time with blurry edges must occur before, after or at the same time as a mortem event (eternalism is an exception since an infinite period has no boundaries to blur).

Suppose we conclude that there just is no (stretch of) time, whether with blurry edges or not, at which we are made worse off than we otherwise would be by a death that precludes our having goods we otherwise would have. Given the Epicurean presumption, we would have to conclude that it is not bad for us to be deprived of such goods by death. But of course we need not accept this conclusion. We can instead reject the Epicurean presumption. Being deprived of goods by death is bad for us, we can say, if, and insofar as, it is overall bad for us simpliciter , and to be overall bad for us simpliciter , there need not be a time at which death makes us worse off than we otherwise would be. There need be no time at which death makes our welfare level lower than it otherwise would be. Death can preclude our enjoying years of pleasant activities, making our lives worse than they would have been had we not died, even if at no time we are worse off than we would be had our lives not been cut short.

Isn’t it still possible to raise a question about timing, namely: if death is overall bad simpliciter for those who are deprived of happy years, at what time is it bad for them? This question does indeed arise, but it is not the timing question we have been asking, and an answer to the one is not an answer to the other. The answer to the new question is this: if true at all, the proposition that death is overall bad for us simpliciter is an eternal, a timeless, truth (Feldman 1991). A timeless truth is a proposition that is true at all times if true at all. That 6 is less than 7 is an example. That the welfare level Harry accrued today is lower than the welfare level Mary accrued today is another example. And so is the proposition that Sam’s death is overall bad for him simpliciter . It amounts to the claim that Sam’s actual lifetime welfare level is lower than the lifetime welfare level Sam would have accrued had he not died. Jens Johansson (2013) coined the term atemporalism for the view that “death is bad for the deceased but not at any time.” (For further discussion of atemporalism see Lamont 1998, Silverstein 2000 and Feit 2002.)

5. Further Reservations Concerning the Harm Theses

Before we move on, let us consider some further objections to the harm thesis and the deprivationist defense of it.

Another worry about the deprivationist defense is that deprivationism appeals to comparativism, and comparativism says that an event or state of affairs harms me, in that it is bad for me, when my life would have been better for me, my lifetime welfare higher, had that that event not occurred. However, there seem to be exceptions.

I am not harmed, it seems, by failing to be brilliant, or rich and beautiful. But compare my life as it is, with my unimpressive IQ, income and looks, to my life as it would be were I brilliant or rich or beautiful: the former is considerably worse than the latter. My not being a genius (or rich and so forth) precludes my coming to have many goods. It makes my life worse than it otherwise would be, so comparativism seems to imply that not being a genius is bad for me. Suppose you have the winning Mega Millions jacpot ticket, and you decide to give it to me. Before you hand it over, you have a stroke and die. Has your death harmed me?

Epicureans might renew their attack on the harm thesis by exploiting examples like these. The examples appear to show that things can have enormous negative value for me without harming me. Similarly, Epicureans might insist, the preclusion of goods by death is harmless: cut short, my life is worse than it would be were I not to die, but this comparative difference does not show that I am harmed.

It seems that the comparative criteria work well when we evaluate losses, such as the loss of my arms, and also when we evaluate some lacks, such as the inability to see or to feel pleasure. But, arguably, the criteria have worrisome implications when we evaluate certain other lacks, such as my lack of genius. It is relatively clear that a person is harmed by the inability to see but less clear that he is harmed by the lack of genius. Why is that?

Nagel seems inclined to think that the solution is to “set some limits on how possible a possibility must be for its nonrealization to be a misfortune,” but also mentions that we might not regard, as a misfortune, “any limitation, like mortality, that is normal to the species.” Draper suggests that harmless preclusion involves cases in which the events or states of affairs that would be good for us if they held are highly improbable (Draper 1999). Another explanation might focus on the relative importance of having some goods rather than others. In some moods, we may consider it harmful to be deprived of a good just when it is important for us to have it. The troublesome lacks we have been discussing might be lacks of goods it is unimportant to have; such lacks would not be harmful even though we would be better off without them. (But if, against all odds, a person is a genius, or rich, or beautiful, would taking these away be harmless to her?)

5.2 The Symmetry Argument

Lucretius, a follower of Epicurus, extended Epicurus’s case against the harm thesis. The argument he developed involved a thought experiment:

Look back at time … before our birth. In this way Nature holds before our eyes the mirror of our future after death. Is this so grim, so gloomy? (Lucretius 1951)

According to his symmetry argument, it is irrational to object to death, assuming it ends our existence, since we do not find it objectionable that we failed to exist prior to being alive, and the way things were for us while not existing then is just like the way things will be for us after death ends our existence; our pre-vital nonexistence and our posthumous nonexistence are symmetrical, alike in all relevant respects, so that any objection to the one would apply to the other.

Lucretius’s argument admits of more than one interpretation, depending on whether it is supposed to address death understood as dying or as being dead (or both).

On one interpretation, the argument is this: the ending of life is not bad, since the only thing we could hold against it is the fact that it is followed by our nonexistence, yet the latter is not objectionable, as is shown by the fact that we do not object to our nonexistence before birth. So understood, the symmetry argument is weak. It would have some force for someone who thought initially that death puts us into a state or condition that is ghastly, perhaps painful, but that need not be our complaint. Instead, our complaint might be that death precludes our having more good life. Notice that the mirror image of death is birth (or, more precisely, becoming alive), and the two affect us in very different ways: birth makes life possible; if a life ends up being good for us, birth starts a good thing going. Death makes further life impossible; it brings a good thing to a close.

Perhaps Lucretius only meant to argue that being dead is not bad, since the only thing we could hold against it is our nonexistence, which is not really objectionable, as witness our attitude about pre-vital nonexistence. So interpreted, there is a kernel of truth in Lucretius’s argument. Truly, our pre-vital nonexistence does not concern us much. But perhaps that is because our pre-vital nonexistence is followed by our existence. Perhaps we would not worry overly about our post-vital nonexistence if it, too, were followed by our existence. If we could move in and out of existence, say with the help of futuristic machines that could dismantle us, then rebuild us, molecule by molecule, after a period of nonexistence, we would not be overly upset about the intervening gaps, and, rather like hibernating bears, we might enjoy taking occasional breaks from life while the world gets more interesting. But undergoing temporary nonexistence is not the same as undergoing permanent nonexistence. What is upsetting might be the permanence of post-vital nonexistence—not nonexistence per se.

There is another way to use considerations of symmetry against the harm thesis: we want to die later, or not at all, because it is a way of extending life, but this attitude is irrational, Lucretius might say, since we do not want to be born earlier (we do not want to have always existed), which is also a way to extend life. As this argument suggests, we are more concerned about the indefinite continuation of our lives than about their indefinite extension . (Be careful when you rub the magic lamp: if you wish that your life be extended, the genie might make you older!) A life can be extended by adding to its future \(or\) to its past. Some of us might welcome the prospect of having lived a life stretching indefinitely into the past, given fortuitous circumstances. But we would prefer a life stretching indefinitely into the future.

Is it irrational to want future life more than past life? No; it is not surprising to find ourselves with no desire to extend life into the past, since the structure of the world permits life extension only into the future, and that is good enough. But what if life extension were possible in either direction? Would we still be indifferent about a lengthier past? And should our attitude about future life match our attitude about past life?

Our attitude about future life should match our attitude about past life if our interests and attitudes are limited in certain ways. If quantity of life is the only concern, a preference for future life is irrational. Similarly, the preference is irrational if our only concern is to maximize how much pleasure we experience over the course of our lives without regard to its temporal distribution. But our attitude is not that of the life- or pleasure-gourmand.

According to Parfit, we have a far-reaching bias extending to goods in general: we prefer that any good things, not just pleasures, be in our future, and that bad things, if they happen at all, be in our past. He argues that if we take this extensive bias for granted, and assume that, because of it, it is better for us to have goods in the future than in the past, we can explain why it is rational to deplore death more than we do our not having always existed: the former, not the latter, deprives us of good things in the future (he need not say that it is because it is in the past that we worry about the life-limiting event at the beginning of our lives less than the life-limiting event at the end). This preference for future goods is unfortunate, however, according to Parfit. If cultivated, the temporal insensitivity of the life- or pleasure-gourmand could lower our sensitivity to death: towards the end of life, we would find it unsettling that our supply of pleasures cannot be increased in the future, but we would be comforted by the pleasures we have accumulated.

Whether or not we have the extensive bias described by Parfit, it is true that the accumulation of life and pleasure, and the passive contemplation thereof, are not our only interests. We also have active, forward–looking goals and concerns. Engaging in such pursuits has its own value; for many of us, these pursuits, and not passive interests, are central to our ‘identities’, our fundamental values and commitments. However, we cannot make and pursue plans for our past. We must project our plans (our self–realization) into the future, which explains our forward bias. (We could have been devising and pursuing plans in the past, but these plans will not be extensions of our present concerns.) It is not irrational to prefer that our lives be extended into the future rather than the past, if for no other reason than this: only the former makes our existing forward-looking pursuits possible. It is not irrational to prefer not to be at the end of our lives, unable to shape them further, and limited to reminiscing about days gone by. As Frances Kamm (1998, 2021) emphasizes, we do not want our lives to be all over with.

Nevertheless, it does not follow that we should be indifferent about the extent of our pasts. Being in the grip of forward-looking pursuits is important, but we have passive interests as well, which make a more extensive past preferable. Moreover, having been devising and pursuing plans in the past is worthwhile. If fated to die tomorrow, most of us would prefer to have a thousand years of glory behind us rather than fifty. We want to have lived well.

In “Death” Thomas Nagel offered a response to Lucretius that has been widely discussed. It is entirely reasonable not to want to come into existence earlier even though we want to live longer, Nagel said, because it is metaphysically impossible for a person to have come into existence significantly earlier than she did, even though it is possible for a person to have existed longer than she actually did. However, his response hinges on questionable assumptions about the essential features of people’s origins, as Nagel acknowledges (in footnote 3 of the reprint of “Death” in his collection Mortal Questions .) Imagine someone who originated from a zygote that had been frozen for a very long time. Mightn't that zygote have been frozen for a brief time instead? Wouldn’t that be a way for this person to have come into existence far earlier than she did?

According to Frederik Kaufman (2016, p. 63), this thought experiment (perhaps tweaked a bit) might provide a way in which a human organism could have come into existence far earlier than she did, but it does not provide a way in which a person could have come into existence far earlier. “Persons (properly understood) cannot exist earlier than they do.” He bases this view on the assumption—challenged by animalists but defended by Parfit—that persons are objects (distinct from organisms) with psychological persistence conditions, chief among which is psychological continuity, together with the assumption that “if mental continuity is constitutive of personal identity, then when a particular consciousness emerges is essential to that person.”

6. Posthumous Harm

According to Aristotle,

a dead man is popularly believed to be capable of having both good and ill fortune—honour and dishonour and prosperity and the loss of it among his children and descendants generally—in exactly the same way as if he were alive but unaware or unobservant of what was happening ( Nicomachean Ethics 1.10)

The belief Aristotle reported in this passage is that a person may be benefitted or harmed by things that happen while she is dead. Nagel (1970, p. 66) agrees; drawing upon his indefinitist approach he says that “a man's life includes much that does not take place within the boundaries … of his life” and that “there is a simple account of what is wrong with breaking a deathbed promise. It is an injury to the dead man.” If something that occurs while a person is dead is bad for her, let us say that it is responsible for posthumous harm . (But this way of speaking is potentially misleading, as theorists who argue that posthumous events may harm us need not assume that the victims are worse off while they are dead.) Is there such a thing as posthumous harm?

The main reason to doubt the possibility of posthumous harm is the assumption that it presupposes the (dubious) possibility of backwards causation. As Ernest Partridge wrote, “after death no events can alter a moment of a person's life” (1981, p. 248). The dead may be wronged, Partridge thought, but being wronged is not a kind of harm. (The claim that a person may be wronged by actions others take after she is dead is itself quite controversial. Like Partridge, some theorists think that people may be wronged but not harmed posthumously. Priorists typically argue that both are possible, while other, theorists, such as J.S. Taylor 2012, argue that neither is possible.)

We might also question the possibility of posthumous harm by drawing on the assumption (made by Mark Bernstein 1998, p. 19, and Walter Glannon 2001, p. 138, among others) that something is intrinsically good or bad for a person only if it reduces to her intrinsic, non-relational properties. For simplicity, we can focus on one version of this view, namely intrinsic hedonism. Suppose we assume that a person is harmed only by what is intrinsically or extrinsically bad for her, that intrinsic hedonism is the correct account of intrinsic harm and comparativism is the correct account of extrinsic harm, and also that the termination thesis (people do not exist while dead) is true. On these assumptions, it is impossible for an event that occurs after a person dies to be bad for her. It cannot be bad for her in itself and it cannot be overall bad for her either. To be overall bad for a person, a posthumous event would have to make her have fewer goods or more evils or both than she would have had if that event had not occurred. But nothing that happens after a person dies and ceases to exist has any bearing on the amounts of pleasure or pain in her life. Nothing that occurs after she ceases to exist modifies any of her intrinsic properties.

Although the above assumptions rule out the possibility of posthumous harm, they are entirely consistent, we have seen, with the possibility of mortal harm, the possibility that people are harmed by dying. (We might think otherwise if, as some theorists do, we assume that a person no longer exists at the time she dies. Joel Feinberg 1984, following Barbara Levenbook 1984, defined death as “the first moment of the subject’s nonexistence,” which makes death something that occurs after a person has ceased to exist, and suggests that by ruling out the possibility that a person is harmed by things that occur after she ceases to exist we rule out the possibility of mortal harm.)

Those who defend the possibility of posthumous harm deny that it involves backwards causation. But how could posthumous events affect people if not via backwards causation?

Some theorists say that posthumous harm occurs when posthumous events change the value of a person’s life for the worse. Dorothy Grover (1989) suggests that posthumous events may affect the “quality” of a person's life, say by changing the value of her accomplishments. David Velleman (1991) argues along similar lines, claiming that later events may affect the meaning of earlier events, and the latter bears on the value of a person’s life.

Some theorists (for example, Pitcher 1984, Feinberg 1984, Luper 2004 and 2012, and Scarre 2013) appeal to preferentialism to explain the possibility of posthumous harm. We noted earlier that preferentialists can defend the idea that some events harm their victims retroactively, and that death is such an event. Preferentialists can take a similar stance on posthumous events, assuming that things that happen after we die may determine whether desires we have while alive are fulfilled or thwarted.

According to Pitcher, posthumous events harm us by being responsible for truths that thwart our desires. For example, being slandered while I am dead makes it true that my reputation is to be damaged, and this harms me at all and only those times when I desire that my reputation be untarnished. It is while I am alive that I care about my reputation’s always being intact, and it is while I am alive that my well-being is brought lower by posthumous slander. Similarly, my desire that my child have a happy upbringing even if I am not there to provide it will be thwarted if, after I die, she catches some devastating illness. The event that makes it true that my child will be miserable occurs after I am gone, but this truth thwarts my desire about my child now, so it is now that I am worse off. The posthumous events themselves harm me only indirectly; directly I am harmed by their making things true that bear on my interests.

However, the desire-based case for the possibility of posthumous harm remains controversial. It will be rejected by theorists who doubt that people are harmed by events that do not modify their intrinsic features, and by theorists who think that it hinges on the possibility of backwards causation, of course. Velleman (1991, p. 339) rejects the desire-based case on the grounds that “we think of a person's current well-being as a fact intrinsic to the present, not as a relation that he currently bears to his future.” Some theorists echo a criticism that was offered by Partridge (1981, p. 246). Consider an event that thwarts one of a person's desires. To harm her by virtue of thwarting that desire, Partridge claims, the event must occur while she still has that desire , while she still cares about whether it is fulfilled, but she and her desire are gone by the time a posthumous event occurs. For some theorists (Vorobej, 1998, Suits 2001), the point is that we have no reason to care whether our desires are fulfilled by events that occur once we no longer have those desires, and we no longer have desires after we die. Parfit resisted this charge by noting that while some of our desires are conditional on their own persistence (we want them fulfilled at a time only on condition that we will still have them at that time), others are not.

7. Never Dying

Is it always a misfortune for us to die? Would never dying instead be bad for us? In a pair of influential essays, Thomas Nagel defends an affirmative answer to the first question, while Bernard Williams defends an affirmative answer to the second.

In “Death” (and in The View From Nowhere , p. 224) Nagel argues that no matter when it happens, dying is bad for those who die. He bases this view on the claim that “life is worth living even when the bad elements of experience are plentiful and the good ones too meager to outweigh the bad ones on their own. The additional positive weight is supplied by experience itself, rather than by any of its contents.” (1970, p. 60) Nagel’s view appears to be that it is intrinsically good for us to experience things, and that this good is great enough to outweigh any evils that accompany it. Hence a person’s welfare level is positive at any time when she is experiencing things, and no matter how much misery continued existence will bring her, it is overall good for her to live longer, assuming that she continues to experience things. (Nagel does not argue that being deprived of continued life would be a misfortune if that life were entirely devoid of experience.)

Nagel considers objections to his view towards the end of his essay. One might argue, Nagel points out (as noted earlier), that mortality is not a misfortune on the grounds that the nonrealization of remote possibilities (like being immortal) is not harmful, or on the grounds that limitations that are normal to the species (like mortality) are not harmful. He responds that the normality and inevitableness of death “do not imply that it would not be good to live longer.” Whenever death comes, it would have been good to live longer, so it is bad for us that we will not: “if there is no limit to the amount of life that it would be good to have, then it may be that a bad end is in store for us all.” (1970, p. 69)

Nagel’s case for saying that death is always bad for those who die rests on his claim that the goodness of experiencing outweighs any accompanying evils. However, the latter is implausible, as is evident to anyone who would rather be sedated into unconsciousness than undergo the suffering she would otherwise experience during surgery. Under such circumstances, sedation is overall good for us, despite the fact that (indeed: because) it stops us from experiencing things for a time. And once this is acknowledged, it seems reasonable to add that, under certain circumstances, dying would be overall good for us, and hence not bad for us after all. It would be overall good for us if the further life we otherwise would have would bring us great evils, such as suffering, that are not offset by goods.

Bernard Williams (and others, such as Shelly Kagan 2012) takes the view that it would be bad to live forever, even under the best of circumstances. In his influential essay “The Makropulos Case: Reflections on the Tedium of Immortality,” Williams argues that although the deaths of some persons is a misfortune for them, never dying would be intolerable. In arguing for these views, Williams draws upon the notion of a categorical desire, which we can clarify as follows.

Consider a woman who wants to die. She might still take the view that if she is to live on, then she should be well fed and clothed. She wants food and clothing on condition she remain alive. In this sense her desires (for food and clothes) are conditional on her remaining alive, and, in being conditional on her living on, they do not give her reason to live. Contrast a father who desires that his beloved daughter have a good start in life. His desire is not conditional on his remaining alive. In this sense, it is, Williams says, categorical. In fact, his desire gives him reason to live, because he can see to her well-being if he survives. Williams thinks that our categorical desires are not only what motivate us to live on, they give meaning to our lives, and are important elements of our characters. He also thinks that it is by virtue of the fact that we will retain the same character until a later time that it is clear to us that we will be the same person until then.

The bearing on death, according to Williams, is, first, that we have good reason to condemn a death that is premature in the sense that it thwarts our categorical desires. Second, mortality is good, for if we live long enough, eventually we will lose our categorical desires. At that point we will no longer be motivated to live on, and oppressive boredom will set in. When we contemplate this fate from our vantage point in the present, we find it that it is not even clear to us that these bored seniors are us.

If we could find a way to extend our lives indefinitely, yet avoid the ravages of senescence, and remain healthy and mentally competent, couldn’t we avoid becoming jaded with life by gradually varying our interests over time, adding to and perhaps replacing some of our categorical desires, again and again? Several theorists including Nagel (1986, p. 224, n. 3), Glover (1977, p. 57), and Fischer (1994), have argued that the lives of superseniors need not become dull and tedious. Williams’s view is that it is not possible to make eternal life desirable (which claim is not identical to the claim that eternal life would inevitably be bad for us). Varying my categorical desires will not work, because, to be desirable, the endless life I design for myself must meet two conditions: (1) “it should clearly be me who lives forever,” and (2) “the state in which I survive should be one that, to me looking forward, will be adequately related, in the life it presents, to those aims I now have in wanting to survive at all.” (1973, p. 83) If I replace my categorical desires, I fall afoul of at least one of these conditions. Life under the future desires is detached from life under my current categorical desires. Moreover, the desires I give myself in the future will be elements of a character that is very different from my current character; replacing my current character with an entirely different one later in life makes it far less clear, Williams appears to think, that the individual living that later life is me. “The degree of identification needed with the later life … is absolutely minimal.” (1973, p. 85)

Williams’s claim that immortality cannot be made desirable remains controversial. It is not obvious that eternal life is undesirable if it involves changing our categorical desires and characters (insofar as our characters are defined by the desires). Nor is it obvious that such changes must violate Williams’s two conditions for the desirability of continued life. Williams seems to think that the individual who is changed in this way will not clearly be the same person as before, but he stops short of saying that it clearly will not be the same person (indeed, he defends a bodily continuity criterion for identity in “The Self and the Future,” pp. 46–63, so he presumably thinks that a person does survive changes of desires and character). Concerning Williams’s second condition, his view is that if we replace our characters and desires, “there is nothing left by which he can judge” whether future life is desirable (1093, p. 85). Yet it seems reasonable to take the view now that it would be good for me to develop and fulfil desires in the future—desires I now lack. Many of us would welcome the prospect of gradually transforming our interests and projects over time. The gradual, continuous transformation of our desires and projects does not end our lives, or existence. It is distinct from, and preferable to, annihilation. If we could live endlessly, the stages of our lives would display reduced connectedness, yet remain continuous, which is a property that is important in the kind of survival most of us prize. Even after drinking from the fountain of eternal youth, we would tend to focus on relatively short stretches of our indefinitely extensive lives, being animated by the specific projects and relationships we have then. However, sometimes we would turn our attention to long stretches of life, and then, prizing continuity, we might well phase in new and worthwhile undertakings that build upon, and do not wholly replace, the old. (For further discussion of the desirability of eternal life, see Overall 2003, Bortolotti 2009, Smuts 2011, Luper 2012b, Altshuler 2016, Buben 2016, Cholbi 2016, and Fischer 2019.)

Even if death is usually bad for those of us who die, perhaps it need not be bad for us, if we prepare ourselves suitably. This might be possible if some form of preferentialism is true, and if, by altering our desires, we could cease to have any interests that dying would impair. For then we might be able to thanatize our desires, in this sense: we might abandon all desires that death might thwart. Among these are desires we can satisfy only if we live on for a few days, but also desires we cannot possibly satisfy within the span of a normal lifetime, and the desire for immortality itself. Instead of desiring that some project of mine succeed, which is a desire that might be thwarted by my death, I might instead adopt a conditionalized version of this desire, namely: should I live on, let my project succeed. If all goes well, thanatizing would insulate us from harm from death by leaving us with no interests with which dying interferes.

Unfortunately, this strategy will backfire. The main problem is that death can interfere with desire fulfillment not just by falsifying the objects of our desires but also by precluding our having desires (Luper 2013). So even if we resolve, from now on, to limit ourselves to desires whose objects cannot be falsified by death, we are still vulnerable to the harm death will do us if it precludes our having and fulfilling desires. Hence thanatizing would force us to avoid having any desires whose fulfillment would have benefitted us, and to deny ourselves such desires would be as bad for us as the harm we are trying to avoid.

However, the core idea of adapting our desires is useful, if not taken to an extreme. It is prudent to avoid taking on goals we cannot possibly attain, and hence prudent to eschew projects that cannot possibly be completed during the course of a normal lifetime.

• Altshuler, R., 2016. “Immortality, Identity, and Desirability,” in Cholbi 2016.
• Bedau, M., 2014. “The Nature of Life” in S. Luper (ed.), The Cambridge Companion to Life and Death , Cambridge: Cambridge University Press.
• Belshaw, C., 2009. Annihilation: The Sense and Significance of Death , Dublin: Acumen Press.
• Bernstein, M. 1998. On moral considerability: an essay on who morally matters , Oxford: Oxford University Press.
• Bortolotti, L., and Nagasawa, Y., 2009, “Immortality Without Boredom,” Ratio , 22 (3): 261–277.
• Braddock, G., 2000. “Epicureanism, Death, and the Good Life,” Philosophical Inquiry , 22 (1–2): 47–66.
• Bradley, B., 2004. “When Is Death Bad for the One Who Dies?” Noûs , 38: 1–28.
• –––, 2009. Well Being and Death , Oxford: Oxford University Press.
• Bradley, B., Feldman, F., and Johansson, J., eds., 2013. The Oxford Handbook of Philosophy of Death , Oxford: Oxford University Press.
• Cholbi, M. (ed.), 2016. “Immortality and the Philosophy of Death,” New York: Rowman & Littlefield.
• DeGrazia, D., 2014. “The Nature of Human Death” in S. Luper (ed.), The Cambridge Companion to Life and Death , Cambridge: Cambridge University Press.
• Draper, K., 1999. “Disappointment, Sadness, and Death,” Philosophical Review , 108: 387–414.
• Driesch, H., 1908. The Science and Philosophy of the Organism (The Gifford Lectures delivered before the University of Aberdeen in the year 1907), London: Adam and Charles Black.
• –––, 1914. The History and Theory of Vitalism , C. K Ogden (trans.), London: MacMillan and Co.
• Epicurus, Epicurus: The Extant Remains , Cyril Bailey (ed.), Oxford: Clarendon Press, 1926.
• Feit, N., 2002. “The Time of Death’s Misfortune,” Noûs , 36: 359–383.
• Feinberg, J., 1984. The Moral Limits of Criminal Law (Volume 1: Harm to Others), New York: Oxford University Press.
• Feldman, F., 1991. “Some Puzzles About the Evil of Death,” The Philosophical Review , 100: 205–27; reprinted in Fischer 1993, 307–326; [ Reprint available from the author ] (in PDF)].
• –––, 1992. Confrontations with the Reaper , New York: Oxford University Press.
• –––, 2000. “The Termination Thesis,” Midwest Studies in Philosophy , 24: 98–115; [ Preprint available from the author (in PDF)].
• –––, 2013. “Death and the Disintegration of Personality,” in B. Bradley, F. Feldman and J. Johansson, (eds.), The Oxford Handbook of Philosophy of Death , Oxford: Oxford University Press.
• Fischer, J. M. (ed.), 1993. The Metaphysics of Death , Stanford: Stanford University Press.
• –––, 2014. “Mortal Harm” in S. Luper (ed.), The Cambridge Companion to Life and Death , Cambridge: Cambridge University Press.
• –––, 2020. Death, Immortality, and Meaning in Life , Oxford: Oxford University Press.
• Gilmore, C., 2013. “When Do Things Die?” in B. Bradley, F. Feldman and J. Johansson (eds.), The Oxford Handbook of Philosophy of Death , Oxford: Oxford University Press.
• Glannon, W., 2001. “Persons, lives, and posthumous harms,” Journal of Social Philosophy , 32: 127–142. doi:10.1111/0047-2786.00084
• Glover, J., 1977. Causing Death and Saving Lives , Harmondsworth: Penguin Books.
• Green, M. and Winkler, D., 1980. “Brain Death and Personal Identity,” Philosophy and Public Affairs , 9: 105–133.
• Grover, D., 1989. “Posthumous Harm,” The Philosophical Quarterly , 39: 334–353
• Grey, W., 1999. “Epicurus and the Harm of Death,” Australasian Journal of Philosophy , 77: 358–364. doi:10.1080/00048409912349121
• Johansson, J., 2013. “The Timing Problem,” in B. Bradley, F. Feldman and J. Johansson, (eds.), The Oxford Handbook of Philosophy of Death , Oxford: Oxford University Press.
• Kagan, S., 2012. Death , New Haven: Yale University Press.
• Kamm, F.M., 1988. “Why Is Death Bad and Worse than Pre-Natal Non-Existence?” Pacific Philosophical Quarterly , 69: 161–164.
• –––, 1998. Morality Mortality , Volume 1, Oxford: Oxford University Press.
• –––, 2021. Almost over: aging, dying, dead , New York: Oxford University Press.
• Kaufman, F., 2016. “Lucretius and the Fear of Death,” in Cholby 2016, pp. 53–67.
• Lamont, J., 1998. “A Solution to the Puzzle of When Death Harms its Victims,” Australasian Journal of Philosophy , 76: 198–212.
• Levenbook, B., 1984. “Harming Someone After His Death,” Ethics , 94 (3): 407–419.
• –––, 2013. “Welfare and Harm after Death,” in J.S. Taylor (ed.), The Metaphysics and Ethics of Death , Oxford: Oxford University Press.
• Locke, J., 1689. An Essay Concerning Human Understanding .
• Lucretius. On the Nature of the Universe . Latham, reg. trans., Penguin Classics, 1951.
• Luper(-Foy), S., 1987. “Annihilation,” The Philosophical Quarterly , 37 (148): 233–52; reprinted in Fischer 1993; [ Preprint available from the author (in Word)].
• –––, 1996. Invulnerability: On Securing Happiness , Chicago: Open Court.
• –––, 2004. “Posthumous Harm,” American Philosophical Quarterly , 41: 63–72; [ Preprint available from the author (in Word)].
• –––, 2005. “Past Desires and the Dead,” in Philosophical Studies , 126 (3): 331–345; [ Preprint available from the author (in Word].
• –––, 2009. The Philosophy of Death , Cambridge: Cambridge University Press.
• –––, 2012. “Retroactive Harms and Wrongs,” in Fred Feldman, Ben Bradley, and Jens Johansson (eds.), Oxford Handbook of Philosophy of Death , Oxford: Oxford University Press, 317–336.
• –––, 2012b, “Exhausting Life,” The Journal of Ethics: An International Philosophical Review , 16 (3): 1–21.
• –––, 2013. “Adaptation” in J.S. Taylor (ed.), The Metaphysics and Ethics of Death , Oxford: Oxford University Press.
• ––– (ed.), 2014. The Cambridge Companion to Life and Death , Cambridge: Cambridge University Press.
• McMahan, J., 1988. “Death and the Value of Life,” Ethics , 99 (1): 32–61; reprinted in Fischer 1993, 233–266.
• –––, 2002. The Ethics of Killing: Problems at the Margins of Life , New York: Oxford University Press.
• Mill, J.S., 1863. Utilitarianism , London: Parker, Son, and Bourn.
• Nagel, T., 1970. “Death,” Noûs 4(1):73–80, reprinted in Nagel, T., Mortal Questions , Cambridge: Cambridge University Press, 1979, and in Fischer 1993; page references are to Fischer.
• –––, 1986. The View From Nowhere , Oxford: Oxford University Press.
• Nozick, R., 1971. “On the Randian Argument,” The Personalist , reprinted in J. Paul (ed.), Reading Nozick , Totowa, NJ: Rowman & Littlefield, 1981.
• Nussbaum, M., 2013. “The Damage of Death: Incomplete Arguments and False Consolations,” in J.S. Taylor (ed.), The Metaphysics and Ethics of Death , Oxford: Oxford University Press.
• Olson, E., 1997. The Human Animal , Oxford: Oxford University Press.
• –––, 2007. What Are We? A Study in Personal Ontology , Oxford: Oxford University Press.
• Overall, C., 2003. Aging, Death, and Human Longevity: A Philosophical Inquiry , Berkeley: University of California Press.
• Pallis, C., 1982. “ABC of Brain Stem Death,” British Medical Journal , 285: 1487–1490.
• Parfit, D., 1984. Reasons and Persons , Oxford: Clarendon Press.
• Partridge, E., 1981. “Posthumous Interests and Posthumous Respect,” Ethics , 91: 243–64.
• Pitcher, G., 1984. “The Misfortunes of the Dead,” in American Philosophical Quarterly , 21 (2): 217–225; reprinted in Fischer 1993, 119–134.
• Perry, J. (ed.), 1975. Personal Identity , Berkeley: University of California Press.
• President’s Commission, 1981. Defining Death: Medical, Legal, and Ethical Issues in the Determination of Death , Washington, D.C.
• Quinn, W., 1984. “Abortion: Identity and Loss,” Philosophy and Public Affairs , 13 (1): 24–54.
• Rosenbaum, S., 1986. “How to Be Dead and Not Care: A Defense of Epicurus,” American Philosophical Quarterly , 23 (2): 217–25; reprinted in Fischer 1993, 119–134.
• –––, 1989. “Epicurus and Annihilation,” Philosophical Quarterly , 39 (154): 81–90; reprinted in Fischer 1993, 293–304.
• Rosenberg, J., 1983. Thinking Clearly About Death , Englewood Cliffs, NJ: Prentice-Hall.
• Scarre, G., 2013. “The Vulnerability of the Dead,” in J. Stacey Taylor (ed.), The Metaphysics and Ethics of Death: New Essays , Oxford: Oxford University Press, pp. 171–187.
• Schumacher, B., 2010. Death and Mortality in Contemporary Philosophy , Cambridge: Cambridge University Press.
• Silverstein, H., 1980. “The Evil of Death,” Journal of Philosophy , 77 (7): 401–424; reprinted in Fischer 1993, 95–116.
• –––, 2000. “The Evil of Death Revisited,” Midwest Studies in Philosophy , 24: 116–135.
• –––, 2013. “The Evil of Death One More Time: Parallels between Time and Space,” in J.S. Taylor (ed.), The Metaphysics and Ethics of Death , Oxford: Oxford University Press.
• Smuts, A., 2011. “Immortality and Significance,” Philosophy and Literature , 35 (1): 134–149.
• Snowdon, P.F., 1990. “Persons, Animals, and Ourselves,” in C. Gill (ed.), The Person and the Human Mind: Issues in Ancient and Modern Philosophy , Oxford: Oxford University Press.
• Suits, D., 2001. “Why Death Is Not Bad for the One Who Died,” American Philosophical Quarterly , 38 (1): 269–84.
• Taylor, J.S., 2012. Death, Posthumous Harm, and Bioethics , London: Routledge.
• –––, 2013. The Metaphysics and Ethics of Death: New Essays , Oxford: Oxford University Press.
• Unamuno, M., 1913. The Tragic Sense of Life in Men and Nations , A. Kerrigan (trans.), Princeton: Princeton University Press, 1972.
• Van Inwagen, P., 1990. Material Beings , Ithaca: Cornell University Press.
• Velleman, D., 1991. “Well-Being and Time,” Pacific Philosophical Quarterly , 72: 48–77.
• Vorobej, M., 1998. “Past Desires,” Philosophical Studies , 90: 305–318.
• Warren, J., 2004. Facing Death: Epicurus and His Critics , Oxford: Oxford University Press.
• Williams, B., 1973. Problems of the Self , Cambridge: Cambridge University Press.
• –––, “The Makropulos Case: Reflections on the Tedium of Immortality,” in Williams 1973. Reprinted in Fischer 1993. Page references are to Fischer.
• –––, “The Self and the Future,” in Williams 1973.
• Yourgrau, P., 2019. Death and Nonexistence , Oxford: Oxford University Press.

How to cite this entry . Preview the PDF version of this entry at the Friends of the SEP Society . Look up topics and thinkers related to this entry at the Internet Philosophy Ontology Project (InPhO). Enhanced bibliography for this entry at PhilPapers , with links to its database.

• Partridge, E., 1981. “ Posthumous Interest and Posthumous Respect ,” Ethics 91, no. 2. Reprint made available by the author.

death: definition of | Epicurus | euthanasia: voluntary | identity | life | personal identity | suicide | well-being

Copyright © 2021 by Steven Luper < sluper @ trinity . edu >

• Accessibility

Support SEP

Mirror sites.

View this site from another server:

• Info about mirror sites

The Stanford Encyclopedia of Philosophy is copyright © 2023 by The Metaphysics Research Lab , Department of Philosophy, Stanford University

Library of Congress Catalog Data: ISSN 1095-5054