> McTaggart derived his certainty from his metaphysics, which implied that what we confusedly perceive as material objects, in some cases housing minds, are really souls, eternally viewing one another with something of the order of love.
Maybe I am wrong but isn’t that how shinto perceives the world? That a tree you might chop down will kill a kami who lives there. So our acts of here and now have a much bigger implication on the musubi than on the actual after life.
The most striking thing to me is that Ayer hopes there isn't life after death.
> My recent experiences have slightly weakened my conviction that my genuine death, which is due fairly soon, will be the end of me, though I continue to hope that it will be. (italics mine)
I do get the sense that many atheists not only reject God & the afterlife but actually don't want there to be a God or an afterlife. (I think Thomas Nagel wrote something along those lines.) I sort of get it but regardless I think it's very interesting.
I'm just 40, and while I won't go into it, I've lived a very long life so far. An incredible amount of joy, but also grief and pain. Memory for me, when I'm drinking my coffee in the morning, is warm and cozy in a numbing sort of way, but I have to be careful where I walk in it.
I certainly don't wish for death, I still find so much beauty and joy in life, and I still find and experience love. But I don't wish for an afterlife, or prolonged life. If I'm fortunate to live until my natural death, I will welcome it.
Humanity will go on, there are billions of threads of consciousness right now, and I feel so much gratitude that I was and am one of those. I have a lot of comfort in being wrapped and surrounded by those threads, and that they will continue around me when mine frays and ends.
My cannon view is that we're just the universe experiencing itself, and that while my consciousness will end, that universe will go on, my atoms part of it.
For Ayer similar near death experiences give more evidence for the afterlife. I admit that it seems better than different, but it's still incredibly weak and not unexpected. Dying brain having similar perceptions is not that unexpected. Just like machine elves are when taking DMT.
Ayer makes good points that evidence of dualism does not imply 'spirit' or soul dualism, or existence of a deity.
Probably the contrarian take, but an informed one.
Near death experiences are probably the best way we have to assess the nature of reality.
Now, it's almost impossible to reach people who aren't ready with any arguments, but I'll outline some possible steps for anyone who's on the verge.
- Go to youtube, type in NDE and listen to a few
- Try to come up with a "rational" explanation (hallucinations, the brain dumping DMT, preconceived notions from Hollywood, the general culture and so on)
- Assess whether these make any sense under the conditions that NDEs occur, and scratch the ones that don't. Then watch a few more and you'll have to reject more still.
In particular, what was convincing to me, is how very very similar the cases are and that they happen to tribes living at a stone age technological level with no contact to Hollywood, and that there is a described case from Plato from over 2000 years ago that is identical to modern cases.
In the end, my conclusion is that objective reality has to be partially rejected, and all experience is the combination of some "nature of reality" as interpreted by each individual. This leads to clear contradictions if one assumes that there is one objective reality. Case in point, in NDEs there are a couple of common stages, and experiencers go through some or all of these, most often only some. One is traveling from the location of death to a heavenly realm. For westerners this often is flying through a star trek like hyperspace tunnel, while for stone age people they might be in a canoe that travels by itself to a distant island. So the nature of it is something like being pulled silently without effort towards a point in a manner that isn't part of the experiencer's notion of what's possible, and it is then realized and interpreted by each individual in the closest way that they can relate to.
> In particular, what was convincing to me, is how very very similar the cases are and that they happen to tribes living at a stone age technological level with no contact to Hollywood, and that there is a described case from Plato from over 2000 years ago that is identical to modern cases.
This sounds intriguing.
> Case in point, in NDEs there are a couple of common stages, and experiencers go through some or all of these, most often only some. One is traveling from the location of death to a heavenly realm. For westerners this often is flying through a star trek like hyperspace tunnel, while for stone age people they might be in a canoe that travels by itself to a distant island.
Ah, so the similarity is all enitrely in your interpretation of these clearly dissimilar visions.
What are the unaccountably unlikely commonalities that I should be noticing? Between this and the article, I see only: some kind of colored light, some kind of officiating beings, and a river (A.J.Ayer says he presumably had the Styx in mind, though amusingly in the actual ancient Greek account it's a different river and there's no need to cross it).
So it has the same stages as modern NDEs:
- Out of body experience
- Journey through realms
- Bright/universal light
- Life review
- Encounters with spiritual beings
- Reincarnation / life selection
- A message of peace, well-being, and survival of consciousness
I've never heard of life reviews for example outside of NDEs, most of these things are not in the collective unconscious.
If multiple people independently report the same experience (across time and space), isn't this actually evidence of objective reality rather than a refutation of it? It points to some underlying universal structure of our experience as constructed by our brains, which suggests that our brains are part of a mechanistic, external, and therefore objective reality instead of a subjective one (where our own ideas constitute reality).
Why do those experiences indicate the presence or non-presence of an afterlife?
This claim from Ayer -- how do we make the leap from these experiences existing to being evidence of a life after consciousness?
> On the face of it, these experiences, on the assumption that the last one was veridical, are rather strong evidence that death does not put an end to consciousness
> And I look down at my arm and I realize that I can no longer define the boundaries of my body. I can't define where I begin and where I end, because the atoms and the molecules of my arm blended with the atoms and molecules of the wall.
A materialist would argue that nothing you describe rules out malfunction in a brain failing rapidly due to oxygen starvation, and that the commonality of experiences is explicable in terms of common failure modes in effectively identical brain architecture. (Just about everyone's visual cortex works about the same, etc.)
I think it's cute how hardcore materialists believe it is even in theory possible to distinguish their position from ideological simulationism. Maybe in a thousand years. Not now. But phenomenology is the name of the philosophical discipline that you are now struggling to recapitulate.
You think it's cute, do you? But there are endless unfalsifiable and silly alternative explanations for everything. They're distinguished only by being silly. The observation that everything could be a simulation deserves a "so what". Maybe you're the cutie pie.
So we agree but one point: There are tens of thousands of NDEs happening under monitored conditions (operating tables) when we know for a fact that the brain is out of oxygen and energy according to any know physical (not to mention evolutionary) mechanism, and that has to be explained.
You also need to study cellular biology, of which you are radically uninformed in a way that renders your line of argument specious beyond recovery into meaningful discussion. Please don't reply to me further on this topic.
Incredibly easy to explain this without trying hard. The subject has some sense of movement forwards, and the brain rationalises it, like we do in dreams, imagining a tunnel or a canoe or whatever familiar thing is associated with that feeling of drifting or flying. So we can conclude that maybe near death experiences cause a feeling of falling or drifting, and is a bit like dreaming - not that objective reality should be rejected.
We're talking past each other. The problem isn't coming up with a hypothesis of why experiences differ according to experiences. Start by explaining how there can be any experience at all after an hour without oxygen to the brain. But after that we come to a stage where experiences differ so much that they aren't reconcilable in one objective reality and that's what I tried to address.
How would we determine that the experience happened during that time and not as a memory created when oxygen reached the brain after, or so on? If you assume that narrative memory is a little bit hallucinated (which I think is pretty observable, try dissociating a little and you can experience it) then many options are on the table.
I don't remember anything like that, but I strongly doubt I was ever in asystole. (I went looking for occurrence rates of spontaneous recovery from that 'flatlined' state, and found only case reports - all nicknaming their subjects "Lazarus...") On the other hand, it sounds like he was a lot better perfused when he lost consciousness than I was by the time I did, so who knows, really?
Why is that tied to some notion of an afterlife? If anything, it seems to me that the reality that this one life is all any of us have should make one care way more for their fragile peers, and for making it the one life they have count. As The Doors once put it, "no eternal reward will forgive us now for wasting the dawn".
1. Restaurants should carry an anti-choking device. Too many elderly risk a stroke without it.
2. People often do have a delusion or vision just before death, one that is a product of their own brain, fitting their understanding of the world. I had an incredible vision when I had taken half an oxycodone prescribed for pain.
3. There are more ways of expressing one's belief or disbelief in god besides atheism and agnosticm. Consider "agnostic theism" which means “I believe god exists, but I do not know that with certainty”, also "agnostic atheism" which means “I don't believe in a god but also say it can’t be known.”
As for any genuine otherworldly vision, no, I don't believe that happened here.
Beyond the usual discussions of atheism and agnosticism, some would maintain none of these positions are possible to hold because they require a prior commitment to realism about ontological questions, and the arguments for realism are uncompelling.
> McTaggart derived his certainty from his metaphysics, which implied that what we confusedly perceive as material objects, in some cases housing minds, are really souls, eternally viewing one another with something of the order of love.
Maybe I am wrong but isn’t that how shinto perceives the world? That a tree you might chop down will kill a kami who lives there. So our acts of here and now have a much bigger implication on the musubi than on the actual after life.
http://archive.today/is0by
Thanks adzm ;).
The most striking thing to me is that Ayer hopes there isn't life after death.
> My recent experiences have slightly weakened my conviction that my genuine death, which is due fairly soon, will be the end of me, though I continue to hope that it will be. (italics mine)
I do get the sense that many atheists not only reject God & the afterlife but actually don't want there to be a God or an afterlife. (I think Thomas Nagel wrote something along those lines.) I sort of get it but regardless I think it's very interesting.
I'm just 40, and while I won't go into it, I've lived a very long life so far. An incredible amount of joy, but also grief and pain. Memory for me, when I'm drinking my coffee in the morning, is warm and cozy in a numbing sort of way, but I have to be careful where I walk in it.
I certainly don't wish for death, I still find so much beauty and joy in life, and I still find and experience love. But I don't wish for an afterlife, or prolonged life. If I'm fortunate to live until my natural death, I will welcome it.
Humanity will go on, there are billions of threads of consciousness right now, and I feel so much gratitude that I was and am one of those. I have a lot of comfort in being wrapped and surrounded by those threads, and that they will continue around me when mine frays and ends.
My cannon view is that we're just the universe experiencing itself, and that while my consciousness will end, that universe will go on, my atoms part of it.
It is the safest and easiest solution. You die, nothing happens.
When there is an afterlife or perhaps even eternity, the problems begin.
Motivated reasoning masquerading as rationality
For Ayer similar near death experiences give more evidence for the afterlife. I admit that it seems better than different, but it's still incredibly weak and not unexpected. Dying brain having similar perceptions is not that unexpected. Just like machine elves are when taking DMT.
Ayer makes good points that evidence of dualism does not imply 'spirit' or soul dualism, or existence of a deity.
Probably the contrarian take, but an informed one.
Near death experiences are probably the best way we have to assess the nature of reality.
Now, it's almost impossible to reach people who aren't ready with any arguments, but I'll outline some possible steps for anyone who's on the verge.
- Go to youtube, type in NDE and listen to a few
- Try to come up with a "rational" explanation (hallucinations, the brain dumping DMT, preconceived notions from Hollywood, the general culture and so on)
- Assess whether these make any sense under the conditions that NDEs occur, and scratch the ones that don't. Then watch a few more and you'll have to reject more still.
In particular, what was convincing to me, is how very very similar the cases are and that they happen to tribes living at a stone age technological level with no contact to Hollywood, and that there is a described case from Plato from over 2000 years ago that is identical to modern cases.
In the end, my conclusion is that objective reality has to be partially rejected, and all experience is the combination of some "nature of reality" as interpreted by each individual. This leads to clear contradictions if one assumes that there is one objective reality. Case in point, in NDEs there are a couple of common stages, and experiencers go through some or all of these, most often only some. One is traveling from the location of death to a heavenly realm. For westerners this often is flying through a star trek like hyperspace tunnel, while for stone age people they might be in a canoe that travels by itself to a distant island. So the nature of it is something like being pulled silently without effort towards a point in a manner that isn't part of the experiencer's notion of what's possible, and it is then realized and interpreted by each individual in the closest way that they can relate to.
> In particular, what was convincing to me, is how very very similar the cases are and that they happen to tribes living at a stone age technological level with no contact to Hollywood, and that there is a described case from Plato from over 2000 years ago that is identical to modern cases.
This sounds intriguing.
> Case in point, in NDEs there are a couple of common stages, and experiencers go through some or all of these, most often only some. One is traveling from the location of death to a heavenly realm. For westerners this often is flying through a star trek like hyperspace tunnel, while for stone age people they might be in a canoe that travels by itself to a distant island.
Ah, so the similarity is all enitrely in your interpretation of these clearly dissimilar visions.
Here's Plato's thing, the "myth of Er":
https://en.wikipedia.org/wiki/Myth_of_Er
What are the unaccountably unlikely commonalities that I should be noticing? Between this and the article, I see only: some kind of colored light, some kind of officiating beings, and a river (A.J.Ayer says he presumably had the Styx in mind, though amusingly in the actual ancient Greek account it's a different river and there's no need to cross it).
So it has the same stages as modern NDEs: - Out of body experience - Journey through realms - Bright/universal light - Life review - Encounters with spiritual beings - Reincarnation / life selection - A message of peace, well-being, and survival of consciousness
I've never heard of life reviews for example outside of NDEs, most of these things are not in the collective unconscious.
If multiple people independently report the same experience (across time and space), isn't this actually evidence of objective reality rather than a refutation of it? It points to some underlying universal structure of our experience as constructed by our brains, which suggests that our brains are part of a mechanistic, external, and therefore objective reality instead of a subjective one (where our own ideas constitute reality).
Why do those experiences indicate the presence or non-presence of an afterlife?
This claim from Ayer -- how do we make the leap from these experiences existing to being evidence of a life after consciousness?
> On the face of it, these experiences, on the assumption that the last one was veridical, are rather strong evidence that death does not put an end to consciousness
Reminded me of this TED talk of a woman who had a stroke and told about the experience:
https://www.ted.com/talks/jill_bolte_taylor_my_stroke_of_ins...
> And I look down at my arm and I realize that I can no longer define the boundaries of my body. I can't define where I begin and where I end, because the atoms and the molecules of my arm blended with the atoms and molecules of the wall.
Objective reality exists, but nobody can ever perceive it, at least not while they're perceiving things through the filter of their body
A materialist would argue that nothing you describe rules out malfunction in a brain failing rapidly due to oxygen starvation, and that the commonality of experiences is explicable in terms of common failure modes in effectively identical brain architecture. (Just about everyone's visual cortex works about the same, etc.)
I think it's cute how hardcore materialists believe it is even in theory possible to distinguish their position from ideological simulationism. Maybe in a thousand years. Not now. But phenomenology is the name of the philosophical discipline that you are now struggling to recapitulate.
You think it's cute, do you? But there are endless unfalsifiable and silly alternative explanations for everything. They're distinguished only by being silly. The observation that everything could be a simulation deserves a "so what". Maybe you're the cutie pie.
So we agree but one point: There are tens of thousands of NDEs happening under monitored conditions (operating tables) when we know for a fact that the brain is out of oxygen and energy according to any know physical (not to mention evolutionary) mechanism, and that has to be explained.
> NDEs happening under monitored conditions (operating tables)
I had general anesthesia 10 days ago. There was no NDE, felt like they flicked an off switch then turned me back on a few hours later.
They wheeled me from the prep room towards the OR, opened the big door, and then I was in a different room waking up from anesthesia. That’s it.
Yes they don't happen 100% of the time or even 10%.
You also need to study cellular biology, of which you are radically uninformed in a way that renders your line of argument specious beyond recovery into meaningful discussion. Please don't reply to me further on this topic.
Ok :D
Incredibly easy to explain this without trying hard. The subject has some sense of movement forwards, and the brain rationalises it, like we do in dreams, imagining a tunnel or a canoe or whatever familiar thing is associated with that feeling of drifting or flying. So we can conclude that maybe near death experiences cause a feeling of falling or drifting, and is a bit like dreaming - not that objective reality should be rejected.
We're talking past each other. The problem isn't coming up with a hypothesis of why experiences differ according to experiences. Start by explaining how there can be any experience at all after an hour without oxygen to the brain. But after that we come to a stage where experiences differ so much that they aren't reconcilable in one objective reality and that's what I tried to address.
How would we determine that the experience happened during that time and not as a memory created when oxygen reached the brain after, or so on? If you assume that narrative memory is a little bit hallucinated (which I think is pretty observable, try dissociating a little and you can experience it) then many options are on the table.
I don't remember anything like that, but I strongly doubt I was ever in asystole. (I went looking for occurrence rates of spontaneous recovery from that 'flatlined' state, and found only case reports - all nicknaming their subjects "Lazarus...") On the other hand, it sounds like he was a lot better perfused when he lost consciousness than I was by the time I did, so who knows, really?
Things that are worthy of discussion ( such as one in this posting ) rarely get any attention.
It would be helpful if the site wasn't down...
I didn't have a problem loading the site. Odd. Try again later or something.
Is it worthy of discussion because there is something actionable in it?
Yes.
Actionable: To Consider the significance of kindness, compassion, love to and for each other, which world, at large, is missing owing to many factors.
And to consider one's own superficiality and have profound thoughts for others.
Why is that tied to some notion of an afterlife? If anything, it seems to me that the reality that this one life is all any of us have should make one care way more for their fragile peers, and for making it the one life they have count. As The Doors once put it, "no eternal reward will forgive us now for wasting the dawn".
What is of discussion here?:
1. Restaurants should carry an anti-choking device. Too many elderly risk a stroke without it.
2. People often do have a delusion or vision just before death, one that is a product of their own brain, fitting their understanding of the world. I had an incredible vision when I had taken half an oxycodone prescribed for pain.
3. There are more ways of expressing one's belief or disbelief in god besides atheism and agnosticm. Consider "agnostic theism" which means “I believe god exists, but I do not know that with certainty”, also "agnostic atheism" which means “I don't believe in a god but also say it can’t be known.”
As for any genuine otherworldly vision, no, I don't believe that happened here.
Beyond the usual discussions of atheism and agnosticism, some would maintain none of these positions are possible to hold because they require a prior commitment to realism about ontological questions, and the arguments for realism are uncompelling.
2.
Honestly, meh .. had a tough time reading past the self-important tone and psycho babble.