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Redefining Reality - The Intellectual Implications of Modern Science

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limited amount <strong>of</strong> time, we must make choices. We must design<br />

ourselves as a project in the time we have. Because we are mortal,<br />

the life we have acquires meaning.<br />

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At the same time, it seems as if some <strong>of</strong> our most prized technologies<br />

are created with the goal <strong>of</strong> immortality; through them, we are<br />

trying to destroy every path where we could meet our mortal end.<br />

Medical science invents drugs and procedures to cure diseases; we<br />

pasteurize food to kill microbes; we put airbags in cars; and so on.<br />

Because we think that death is bad, we spend large sums <strong>of</strong> money<br />

to try to make ourselves immortal.<br />

Whether or not our death-defying technologies help us to become<br />

more or less human depends on what we mean by the word .<br />

We use death to distinguish human from nonhuman. We use<br />

the words body and corpse to indicate that someone who has<br />

died is no longer considered a person. But what property <strong>of</strong> the<br />

body do we use to determine dead from alive?<br />

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Traditionally, this property is minimal functioning <strong>of</strong> bodily<br />

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person is alive if he or she has a heartbeat.<br />

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non-beating heart back into service, and we say <strong>of</strong> someone<br />

who has received this treatment that he or she was dead but<br />

was brought back to life. Although we think <strong>of</strong> the person<br />

as having been dead, we usually do not think that he or she<br />

stopped being a person.<br />

Death as a removal <strong>of</strong> personhood seems to require permanent<br />

death, not merely temporary death. Intervention that allows<br />

the body to regain its ability to maintain itself implies that<br />

continuing life was possible, and it seems that where there is<br />

this possibility, personhood is maintained.<br />

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