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|DOI (Digital Object Identifier) Link:||http://doi.org/10.1017/S0031819109990477|
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[Opening] Mikel Burley says that he thinks that the Makropoulos debate can make no sense unless talk about eternal life makes sense. Here is his most striking argument that it doesn't – that immortality is inconceivable: "...the concepts [of birth, death, and sexual relations] are internally related to the concept of a human being in the sense that they form part of the complex system of interrelated concepts of which 'human being' is a member. To understand what a human being is, and hence to be able to operate competently with that concept, one must also have some understanding of, among many other things, what it means for a human being to be born, to form sexual relationships, and to die." (Burley, 'Immortality and meaning: reflections on the Makropoulos debate', Philosophy 84, 543–5). Here, at first sight, Burley appears to be making no more than some unsurprising true generic claims about humans – that they get born, that they have sex, that they die. Yet from these unsurprising generic claims, Burley apparently infers a very surprising semantic claim: that it would be a grammatical mistake, a piece of nonsense, to speak of particular humans who didn–t die, or who in some way or other lived after their deaths. This inference is simply a non sequitur, just as it would be a non sequitur to infer from the generic premise that sex is part of human life to the semantic conclusion that it is nonsensical to suggest that a particular human might be celibate.
|Item Type:||Journal Article|
|Copyright Holders:||2010 The Royal Institute of Philosophy|
|Academic Unit/Department:||Faculty of Arts and Social Sciences (FASS) > Politics, Philosophy, Economics, Development, Geography
Faculty of Arts and Social Sciences (FASS)
|Depositing User:||Sophie Grace Chappell|
|Date Deposited:||09 Nov 2010 12:46|
|Last Modified:||04 Oct 2016 11:17|
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