Near-death experiences : understanding visions of the by John Martin Fischer, Benjamin Mitchell-Yellin
By John Martin Fischer, Benjamin Mitchell-Yellin
PHILOSOPHY OF brain. Near-death stories provide a glimpse not just into the character of dying but additionally into the which means of existence. they don't seem to be simply valuable instruments to assist within the human quest to appreciate demise yet also are deeply significant, transformative stories for the folks who've them. In a different contribution to the transforming into and well known literature at the topic, philosophers John Martin Fischer and Benjamin Mitchell-Yellin research sought after near-death studies, resembling these of Pam Reynolds, Eben Alexander and Colton Burpo. They mix their investigations with evaluations of the narratives' research through those that take them to teach that our minds are immaterial and heaven is for genuine. against this, the authors supply a blueprint for a science-based explanation. Read more...
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Extra resources for Near-death experiences : understanding visions of the afterlife
Some people report having conscious experiences of events that really did occur at a time when their brains were apparently not functioning. Because physical explanations of conscious experience will appeal to brain activity, there are no physical explanations of these experiences. We must appeal to something nonphysical to explain these phenomena. Thus, physicalism is false—the mind is not entirely physical. This line of thought is faulty for several reasons. First, the assertion that these people had conscious experiences at times when their brains were not functioning (or not functioning well enough to support conscious experience) is not warranted.
We do not doubt that some blind people really have had the visual experiences they claim to have had. But we need to distinguish between the claim that these experiences are real, in the sense that they really did happen to the person who had them, from the claim that they are real, in the sense that they truly and accurately represent the world. Dreams and hallucinations are real conscious experiences in the first sense, but not necessarily in the second. Similarly, a visual experience had by a blind person may be real in the one sense but not the other.
Rather, we are suggesting that her brain registered certain auditory sensations at that time. And we are distinguishing between, on the one hand, having an auditory experience and, on the other, auditory sensations registering in one’s brain. While the case of driving home on autopilot shows that there is something reasonably familiar about our suggested interpretation of Pam Reynolds’s case, the two cases are not exactly similar. They both involve remembering having had an experience that did not register in consciousness at the time that the events represented in the experience occurred.