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In My Ever After: Immortality and Its Critics, by Robert Geis
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In My Ever After is not a mass media style 'general readership' book on immortality; rather, it is an argument against a current school —- neurophilosophy's virtual equation of consciousness and the world. Without exposing the equation's weaknesses, the question of immortality, Geis argues, is moot. Part I identifies many epistemic and scientific grounds for a real world outside consciousness and self-refutational flaws in quantum physics. It employs the phenomenological method to situate 'consciousness' and 'other' in their relations. Part II sets forth why consciousness cannot be electrical in origin, and then how partibility and subjectivity, in tandem with the power of conceptualization, evince reasons for accepting immortal consciousness as a condition of all human awareness. A discussion of why pharmacologic explanations for the OBE and NDE are wanting, plus neurologic arguments for memory's non-localizability, and how animal sentience adds to philosophic conviction coordinate with Scripture on animal existence beyond the grave, concludes the argument.
- Sales Rank: #2134662 in eBooks
- Published on: 2010-08-26
- Released on: 2012-08-15
- Format: Kindle eBook
Review
It must be said that Robert Geis's extensive knowledge of contemporary neurobiology is coupled with a remarkable command of the history of philosophy. (Review of Metaphysics)
About the Author
Robert Geis has previously published philosophical and theological works on personal immortality, sexual ethics, and papal infallibility. He is a Prelate Protocyncellus in the Eastern Orthodox Catholic rite.
Most helpful customer reviews
6 of 7 people found the following review helpful.
Rescuing My Ever After
By James Patrick Condon
Contemporary skepticism rejects belief in immortality and spiritual existence. Robert Geis' In My Ever After offers an insightful response to this fashionable trend.
Thinkers in the tradition of Aristotle and Thomas Aquinas have found evidence of immortality in the way our mental operations capture an intelligible and changeless form in material objects. The notion that the human intellect represents an enduring spiritual reality is perhaps also reflected in Albert Einstein's observation that the most mysterious thing about the universe is our ability to understand it. But skeptics object that there is no spiritual dimension to the relationship between the world and the mind because there is no world independent of consciousness.
Geis responds that without a world independent of consciousness, we would have no experience of consciousness at all. That is, we learn from a serious reflection upon our own mental processes that consciousness always implies something outside itself. There is no knowledge without a known object. True, consciousness can reflect on itself, but we only gain self-awareness in relation to a world that exists apart from ourselves and our knowledge of it.
Geis then turns to the neurophilosophers who contend that there is no such thing as mind; mind is reduced to an all too mortal brain. Here Geis argues that there is a disconnect between the activity of our brain cells and our mental precepts. Our conceptualization of the triangle is well defined and not limited to a specific time and place; the cellular activity to which neurophilosophers would reduce our concepts is chaotic and limited to specific locations within the brain.
In my own view, reducing the mind to brain physiology is like reducing the art of Van Gogh to a chemical analysis of his paints. A phenomenon experienced subjectively does not thereby become unreal.
And Geis' book might place additional emphasis on the inability of neural processes to form judgments about their own natures; self-knowledge seems most demonstrably the province of the mind.
The last refuge of those who would discard mind and spirit may be to claim that self-knowledge is an illusion -- a secretion of our neurons resulting in a false belief that we are, or have, a "self." As Geis notes, materialistic reductions of this type throw all human knowledge into chaos. Is not the "I" which concludes that the "self" is an illusion the same as the "self"? In which case, both are illusions and I can have no confidence in their judgments (that is, in my judgments) on any subject. It is one thing to expect knowledge to survive contemporary philosophy's assault on any objective reality that subsists apart from consciousness. But surely knowledge is impossible -- or worse yet, meaningless -- if both the objective and the subjective realms are completely deprived of substance and stability.
Thus in arguing against the mind, skeptics, neurophilosophers and physical reductionists have nobly engaged their minds in thought, even though their thoughts are wrong.
Robert Geis' book rescues the intellectual foundations for belief in an Ever After.
3 of 3 people found the following review helpful.
A magisterial treatment of the world's most important question
By Robert Burns
In his very wide sweeping analysis of various materialistic readings of mind Robert Geis effectively exposes the gratuitous assumptions and question begging assertions of those who identify mental processes with the Turing computer (and its AI derivatives). He adroitly puts to flight neurophilosophy's self-invalidating analyses of the brain and the language neurophilosophy has attempted to introduce in place of "common folk parlance" understanding of the mind. Establishing that there is an extra mental world for the human mind to confront, Geis expertly shows the contradictions in quantum physics that the fashion of the day sees as the true (and as he shows incorrect) route to approach human understanding. Achieving all this he then sets out arguments that compel the reader to look again at arguments for immortality of the individual in a new light, and one that is far more persuasive than the folderol that sports itself today as legitimate interpretations of how the brain works. Of added benefit is his analysis of the NDE (which he subjects to efficacious cross-examination), and his discussion on the OBE. His treatment of reincarnation is equally effective in his dismissal of it as he moves towards data that evidence an irreducible difference between mental states and neurological states. A book like this is long overdue, and close reading of the author's arguments is well worth the effort and time needed for such a reading. Geis' contribution in this field will be a long standing one, as his other work I reviewed on the issue of sexuality in Scripture will also be. He has done the literate academic a service in both studies, showing a range of knowledge that one rarely seems to achieve in such controversial topics as Geis has taken on to discuss and clarify.
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