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Perry's account of the first night of philosophical debate includes many small arguments which all are about the possibility of an afterlife. The conclusion to the one argument, which this paper will focus on, is one that the dying philosopher Weirob asserts. She concludes that we are not in fact judging immaterial souls when we interact with people everyday. Her conclusion is supported by her premises that
1) If identities of persons were really consistent of identities of immaterial souls that are unobservable, and that this is an "a priori" fact, then judgments that we make everyday about friends etc. are really judgments about such souls.
) But if these judgments were really about souls they would be groundless because souls are unobservable.
) But our judgments about persons are not all simply groundless and silly…
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4) So we must not be judging of immaterial souls after all.
Miller objects to this argument by first saying that there is after all a way to
Test the hypothesis of a correlation between person and soul. He says that a persons characteristics, attitude, beliefs, memories, etc. are all properties of the soul, and are also correlated with identity of the body. Basically we can observe these traits, but they are properties of an immaterial soul in a body. He says that this is in fact the intermediate link.
Weirob retaliates by first granting him for the sake of argument that belief, character, etc. are states of mind and that a mind is an immaterial thing. Then she says though that the person who is said to be linked to the body of a friend could simply be a similar person. She explains this with the analogy of a familiar river. One judges the river based on the condition of its water, yet the water is never the same water. It is actually different every time because it travels. Couldn't this be the same for a state of mind as is expressed by attitude, character etc. Isn't it possible that by judging based on a temporary thing one could simply be observing similar persons and not the same person every time.
The next objection that Miller proposes is that he can judge that souls reside permanently in this world in one body because (even though it is not observable nor is it "a priori") of his own soul being permanently correlated with his body. He says that even though this is only one case among billions (as Weirob points out) that he can generalize that all cases must be this way because he has no evidence to suggest otherwise.
Weirob counter attacks then that how would you really know that in your own case there is only one soul, which has always inhabited your body? She says that she grants (in order to avoid ridiculousness as Miller says) that one person has always inhabited your body, but that it does not mean that one immaterial soul has been or that you would even know. She explains that to say that the same immaterial soul has in fact been there all ones life would be mysterious, and therefore it should not be said that a soul is the same as one's person. She then outlines the possibilities as examples. One is that a single soul has been with each body since it was born, but at the opposite end of the spectrum another possibility would be that a constant flow of souls that are all similar are flowing through each body. There is no reason to believe either of these options over the other nor over any of the options that Weirob presents. She sees that a person who inhabits a body can always be proven to be the same person, but that a soul which by definition is unobservable cannot be proven to always be in a constant place or have a constant connection. This idea leads one to conclude that as she says, "souls…cannot be used to bridge the gulf between my existence now and my existence in the hereafter." She proves to Miller at least that souls are not a part of personal identity and therefore not essential to "survival" after death.
I believe that Weirob does an excellent job of arguing her position while Miller does not do so well. Because of their differences in education in philosophy though it is understandable how this inequality could come about. What is most important is that Weirob is searching for an afterlife which includes her body and her entire earthly self. She is looking for a heaven that is exactly like her present reality. I have never heard anyone talk of a belief like that before. To say that after we die we end up alive again later on does seem absurd if we are defining alive again to be in the exact same sense as we are now. If Weirob were to open her mind to a possibility of a different afterlife, then perhaps she would see it as a minute hope. Her narrow-mindedness; however, leads her into this hopeless argument with a man much her inferior on the subject. Her argument is sound, I believe, but it would not keep me from believing in the great possibility of a hereafter.
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