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Additional info for Body-Self Dualism in Contemporary Ethics and Politics
Similarly, if the teletransporter produced personalities psychologically continuous with S (without destroying or hardly altering the original person) we should simply say that the two psychological replicas of S were quite distinct from S. The question to ask in a case of a brain hemisphere transplant from A into another body is the same question that should be asked in any other life-threatening surgery performed on a human individual; namely, has the animal organism continued to exist? Suppose that I enter a machine that makes an exact replica of me, but that I remain fully conscious throughout the whole procedure, in fact, suppose I hardly feel a thing.
49 This is very close to the argument against perdurantism presented by Roderick Chisholm in Person and Object. Aristotle argues in the same way for the existence of a continuing subject in every change – whether a substance or matter – depending on the type of change involved, in Physics, Bk. I. Also see Chappell, Understanding Human Goods. P1: SBT 0521882484c01 CUNY1153/Lee 30 978 0 521 88248 4 September 14, 2007 20:33 Body–Self Dualism in Contemporary Ethics and Politics The second problem with perdurantism is that, as has been argued by several philosophers, it in effect denies the existence of change altogether.
60 So, if A was married, then B will not be married to Mrs. A. And whatever promises A made, B will not be bound by them. For B did not give the actual consent to be married to Mrs. A, and B himself did not make the promises that A made – B has only the experiences of having been married, making promises, and so on. So, just as a person who has only the experience of getting married and of making promises in an experience machine is not really married, and is not bound by the mere experience of having made promises, just so, B’s false memories of having been married and of having made promises do not give him the relevant obligations and rights.