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Persons as Sui Generis Ontological Kinds: Advice to Exceptionists

Philosophy and Phenomenological Research 81 (3):567-593 (2010)

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  1. Cosmic-Perdurantism.Michael Longenecker -forthcoming -Australasian Journal of Philosophy.
    Perdurantists hold that persons have temporal parts. But which of the objects is conscious—persons, their temporal parts, both? In this paper, I argue that Perdurantists have good metaphysical motivation to believe that, strictly speaking, it is the cosmos and only the cosmos that exhibits consciousness—hence, strictly speaking, neither persons nor their temporal parts are conscious. I argue for such “Cosmic-Perdurantism” by arguing that only the cosmos exhibits mass, and pairing this claim with reductive physicalism about the mind.
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  • Prudence and Perdurance.Kristie Miller &Caroline West -2008 - In Dean W. Zimmerman,Oxford Studies in Metaphysics. Oxford University Press.
    Many philosophers are sympathetic to a perdurantist view of persistence. One challenge facing this view lies in its ability to ground prudential rationality. If, as many have thought, numerical identity over time is required to ground there being sui generis (i.e. non-instrumental) prudential reasons, then perdurantists can appeal only to instrumental reasons. The problem is that it is hard to see how, by appealing only to instrumental reasons, the perdurantist can vindicate the axiom of prudence: the axiom that any person-stage (...) has reason to promote the wellbeing of any other person-stage that is part of the same person as that stage. The claim that perdurantists cannot vindicate the axiom, and hence that the view should be rejected, is what we call the normative argument against perdurantism. In this paper we argue that purely instrumental rationality can ground the truth of this axiom, and hence that the normative argument against perdurantism fails. (shrink)
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