Body Theory vs. Memory Theory

Therefore these objections suggest that sameness of

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Unformatted text preview: that survival is possible, because consciousness can exist without the body. Locke believes that the body is useless in its contribution to sameness of person. Therefore, when the physical body and brain die, consciousness remains in existence. Locke’s example of the prince and the cobbler exhibits his disagreement of the body theory. The prince’s consciousness is transferred into the cobbler’s body. Even though everyone views the cobbler as the cobbler, the prince knows that he is, in fact, the prince despite being lodged inside the cobbler’s body. Since the prince still identifies himself as himself despite being in a new body, that proves that consciousness is all one needs for sameness of person. As Miller brought up in Perry’s Dialogue on Personal Identity and Immorality, waking up without opening one’s eyes contradicts Weirob’s body theory, because people can identify themselves without seeing their bodies. Therefore, these objections suggest that sameness of body does not constitute sameness of person. However, Weirob brings forth objections to Locke’s theory with equal amounts of persuasion. In response to Locke’s affirmation of the survival of one’s consciousness, Weirob might wonder where one’s consciousness goes if it can indeed surpass bodily death. Since Locke believes that the body is irrelevant to survival, the consciousness, in order to exist, need not be lodged inside of a bodily vessel. Where the consciousness goes does not matter, the fact that it does not die and thus still exists is what is pertinent. Hypothetically speaking, if Weirob’s consciousness could be uploaded to a robot or a machine, that machine would satisfy Weirob’s survival, because consciousness d...
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