<?xml version="1.0" encoding="UTF-8"?><xml><records><record><source-app name="Biblio" version="7.x">Drupal-Biblio</source-app><ref-type>17</ref-type><contributors><authors><author><style face="normal" font="default" size="100%">Krchňák, Daniel</style></author></authors></contributors><titles><title><style face="normal" font="default" size="100%">Reflected View on the Personal Afterlife</style></title><secondary-title><style face="normal" font="default" size="100%">Organon F</style></secondary-title><translated-title><style face="normal" font="default" size="100%">Reflected View on the Personal Afterlife</style></translated-title></titles><keywords><keyword><style  face="normal" font="default" size="100%">afterlife</style></keyword><keyword><style  face="normal" font="default" size="100%">Marya Schechtman</style></keyword><keyword><style  face="normal" font="default" size="100%">Pascal’s wager</style></keyword><keyword><style  face="normal" font="default" size="100%">person-life</style></keyword><keyword><style  face="normal" font="default" size="100%">personal identity</style></keyword><keyword><style  face="normal" font="default" size="100%">Radim Bělohrad</style></keyword><keyword><style  face="normal" font="default" size="100%">reflected equilibrium</style></keyword><keyword><style  face="normal" font="default" size="100%">Samuel Scheffler</style></keyword></keywords><dates><year><style  face="normal" font="default" size="100%">2018</style></year></dates><urls><web-urls><url><style face="normal" font="default" size="100%">http://www.klemens.sav.sk/fiusav/doc/organon/2018/2/196-214.pdf</style></url></web-urls></urls><number><style face="normal" font="default" size="100%">2</style></number><volume><style face="normal" font="default" size="100%">25</style></volume><pages><style face="normal" font="default" size="100%">196-214</style></pages><language><style face="normal" font="default" size="100%">English</style></language><abstract><style face="normal" font="default" size="100%">In this paper, I try to argue that, from the methodological position of reflected equilibrium, it seems to be reasonable to build a theory of personal identity that enables a person to continue her existence after the biological death of her body. This conclusion is supported by the argument that our practice reflects that our identity-presupposing concerns reach beyond biological continuity. We have also good reasons to maintain such concerns and practices. As the best candidate to implement such concerns in a theoretical account of practical identity, I will identify the person-life view, where personal identity depends to a great extent on social conditions. I also show how this theory can implement the classical belief in the afterlife, and how it could conceptualize the difference of the afterlife from a physicalistic and a theistic point of view.</style></abstract><work-type><style face="normal" font="default" size="100%">State</style></work-type><custom2><style face="normal" font="default" size="100%">Articles</style></custom2><custom3><style face="normal" font="default" size="100%">196214</style></custom3></record></records></xml>