Here, by Palle Yourgrau. Comments by BV in blue. HT: Vlastimil Vohanka.
Many philosophers seem to think you simply 'disappear' when you die, 'erased' from the framework of reality as one would rub out a drawing on the blackboard. I think it would be a serious mistake to think this way. Time magazine had it right when it represented the death of bin Laden, hence his 'nonexistence,' with a picture of him on the cover, crossed out with a big X. If you’re lecturing on the capture and killing of bin Laden, you might draw a picture of him on the blackboard, and then conclude your lecture by drawing, as Time did, a big X across that drawing. That would be the right thing to do. The wrong thing to do would be to simply erase the drawing, to rub it out. A blank blackboard does not represent the death of bin Laden. On the contrary, it represents nothing. Bin Laden, on dying, did not become nothing, just as he did not come from nothing. (Ex nihilo, nihil fit.)
Let us assume that a (human) person is just an animated human body and that there is no Platonic soul or Cartesian res cogitans or anything relevantly similar of an immaterial nature that continues to exist after bodily death. Let us assume that at death all of a person's mental and spiritual functions cease. The issue is whether a person, upon dying, becomes nothing. To make the question totally clear, assume that the person's corpse has been fully cremated. Is a person after death and cremation nothing at all? I am with Yourgrau part of the way: Bin Laden is not now nothing. One simple consideration is this: bin Laden is an object of veridical memories and the subject of many true propositions. So he can't be nothing. The wholly past is actual, not merely possible; factual, not fictional; real, not imaginary. Those are datanic claims, it seems to me, or very near datanic. They lay claim to being Moorean facts beyond reasonable dispute.
If presentism in the philosophy of time is the claim that all and only temporally present items exist, then presentism is false. The dead rise up to mock those who would restrict the ontological inventory to what exists at present. At Halloween and at every season.
What about Yourgrau's claim that bin Laden did not come from nothing? That is true if all it means is that prior to his conception there were two gametes that had to join to produce his zygotic self. In simpler terms, bin Laden did not come from nothing because he had material causes and they were not nothing. (Nor was the copulation of his parents nothing.) But it is false if it means that, prior to bin Laden's conception, that very individual, bin Laden, was something real, and not nothing.
The following temporal asymmetry strongly recommends itself: what no longer exists is not nothing; but what does not yet exist is nothing. It seems quite clear that we do refer successfully to wholly past individuals and events such as bin Laden and his being killed. It is rather less clear how anyone, including God, could refer to bin Laden, that very individual qua individual, before his conception. See A Most Remarkable Prophecy for some reasons.
But let's not worry at the moment about future individuals, if any; let's focus on past individuals, and, in particular, the human dead, about whom we all have a lively interest.
Just this, however, seems to have escaped many, if not most philosophers who’ve written about the metaphysics of death. Shelly Kagan, for example, writes in his popular study Death that “nonexistence is nonexistence. It’s no kind of condition or state that I am in at all [after I’ve died]." Kagan seems to believe that when you’ve died and ceased to exist, there’s “no one left” to be in any sort of state or condition. There’s no one left even to be in the state of nonexistence, to have the property of nonexistence. He seems to subscribe to W.V. Quine’s doctrine that “in our common- sense usage of ‘exist’, that [bin Laden] doesn’t exist, means simply that there is no such entity at all.” If there’s no such entity, obviously, there’s no such entity to occupy the state of nonexistence, to have the property of nonexistence.
As I said, this is a widely held view among philosophers of death. To choose another prominent example, consider what Francis Kamm writes in Morality, Mortality: “Life can sometimes be worse for a person than the alternative of nonexistence, even though nonexistence is not a better state of being.” For Kamm, nonexistence is never a better state of being than is existence because for her, apparently, nonexistence is not a state of being at all.
Kamm and Kagan, however, are mistaken. What they say is true not of Socrates but of the tooth fairy. The tooth fairy is indeed not in a state of nonexistence for the simple reason that there is no such person as the tooth fairy. By contrast, there is such a person as Socrates. Nathan Salmon, in “What Is Existence?” puts the matter succinctly: “‘Kripke exists’ is true whereas ‘Napoleon exists’ is false. Kripke has existence. Napoleon has nonexistence.”
When you die and cease to exist, you aren’t 'erased', you aren’t 'rubbed out', nor do you turn into a different kind of being. You forfeit your existence, not your essence. Death affects that you are, not what you are. Thus, assuming, for the sake of argument, that persons are concrete objects and that that is part of their essence, when Socrates died he didn’t cease being concrete. He went from being an existent concrete object to being a nonexistent concrete object. And the same is true, analogously, of an inorganic concrete object like a rock. This will no doubt sound paradoxical (not to say, downright crazy) to many people. Surely, what’s not there can’t be concrete! After all, if something’s concrete, you can trip over it in the dark, whereas there’s no need to worry about tripping over the nonexistent. True enough, if we’re speaking about an actual, an existent concrete object. But here we’re speaking of concrete objects that have ceased to exist— i.e. that have lost their existence, but not their essence. (Indeed, what would it mean for something to lose its essence? What would make it that very thing that had lost it?
The moral, then, is this: Concreteness should not be confused with actuality.
What Yourgrau is proposing is a Meinongian or quasi-Meinongian theory of wholly past individuals such as Socrates. Socrates, unlike the Tooth Fairy, is real, not imaginary or fictional or mythical. But Socrates does not exist. His present nonexistence, though, does not entail his being nothing at all. He is something: a nonexistent essence. Yourgrau, by contrast is an existent essence. But Yourgrau too will die, and when he does, he will become a nonexistent essence and join the company of Socrates and all the other concrete nonexistent individual essences. To get a sense of what is meant by 'individual essence' here, consider any concrete thing that exists such as the table in front of you and 'peel away' (in thought) its existence. 'Peel away' the thing's Dasein. What's left over is the thing's quiddity or whatness or Sosein or individual essence. But don't confuse this individual essence with an abstract property such as a Plantingian haecceity. It is not a property of the thing, but the thing itself 'minus' its existence. And it is not abstract, but concrete. The distinction between (individual) essence and existence, while made by the mind, has a foundation in things, a basis in reality. We are in the vicinity of the distinctio realis of the Thomists. But as I read Yourgrau, he is pushing further in a Meinongian direction. If I understand Thomas, an essence cannot be without existence; what Yourgrau is envisaging, however, are individual essences that are without existence. This is tantamount to Meinong's Independence of Sosein from Sein.
So you've got your existent essences and your nonexistent essences. When you die, you don't disappear or cease to be; you remain as a nonexistent essence. You don't remain in existence as a nonexistent essence; that would be contradictory. So what Yourgrau might be saying is that you remain in being as a nonexistent essence. Accordingly, essences ARE but only some of them EXIST. Indications are that Yourgrau holds that existent essences are all and only the temporally present ones. That would make him a kind of presentist. He would avoid my anti-presentist objection above by saying that, while the dead do not exist, they are. Or he could go full Meinongian and say that a dead person is an essence or Sosein that has no Sein whatsoever. This is Meinong's famous doctrine of Aussersein according to which nonexistent objects are jenseits von Sein und Nichtsein. Accordingly, when I remember my dead mother and say things about her, she is the beingless object of my veridical memories and the beingless subject of my statements.
Here is one place where I would insert the blade of critique. It is difficult to understand how there could be items that have no being whatsoever but are yet mind-independent. My dead mother is irremovably resident in the past no matter what anyone says or thinks about her, and whether anyone thinks about her at all.Her fate, and yours too, dear reader, will be to enter oblivion, and sooner than you think. But to be forever and wholly forgotten is not to be nothing. She will forever be something. But how can anything be something if it has no being at all?
But Yourgrau needn't go all the way with Meinong. He could say that the dead, while they they do not exist, yet ARE.
A difference between me and Yourgrau is that I would say that the dead (and all wholly past items) are actual, not merely possible. Yourgrau does not say this since for him, to exist is to be actual. But then what is the modal status of the dead? Here the critical blade comes out again.
If, when a thing ceases to exist, it ceases to be actual, what modal status does it acquire? 'Actual' is a modal word; it is a member of the (alethic) modal family including 'possible,' 'merely possible,' 'impossible,' 'necessary,' 'contingent,' and 'noncontingent.' So when Socrates ceased to exist, did he become merely possible? No. Past individuals are not merely possible individuals. They actually were.
Since Yourgrau accepts concrete individual essences, he might say the following. Before Socrates was conceived, he WAS as a merely possible individual, an essence without existence. When he came into existence, he became actual: his essence was actualized. When he ceased to exist, he ceased to be actual and became — what? An impossible individual essence? (If nothing can have two beginnings of existence, and our man has had one, then it is impossible that he exist and be actual again.) There are nasty questions here. For example, how can the modal status of an item change over time? More later. It's Saturday night. Time to punch the clock, pour myself a drink, and tune in Judge Jeannine.
This difficulty of speaking coherently of the dead is by no means confined to philosophers of death, nor, indeed, to philosophers of any stripe. It’s especially noticeable in book dedications, where authors simply cannot bring themselves to refer to the dead, themselves, substituting instead reference to the memory of the dead. When you think about it, however, this is absurd. Unlike the dead, our memories of the dead are alive and well, and in any case, are a poor substitute for the loved ones being honored in the dedications. It’s your mother who taught you to love music, not your memories of your mother, your father who first took you to a poetry reading, not your memories of your father, and so on. What could be more different from a dead parent than a living memory? The nonexistence of the dead should make us more attuned to what’s real, not less. For the dead relative is every bit as real as, though less existent than, the living memory. “Never . . . think of a thing or being we love but have not actually before our eyes,” Simone Weil wrote in Gravity and Grace, “without reflecting that perhaps this thing has been destroyed, or this person is dead. May our sense of reality not be dissolved by this thought but made more intense. . . . Love needs reality”
This is an extract from the book 'Death and Nonexistence' by Palle Yourgrau (Oxford University Press, August 2019).
Yourgrau makes some excellent and true points here. The dead are real. When I remember my dead mother I remember her, not my memory of her. But his Meinongian or quasi-Meinongian theory raises some difficult questions.
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