a. The mind is identical to the brain. | ||
b. The mind is dependent on the brain. | ||
c. The mind is the soul. | ||
d. The brain is dependent on the soul. | ||
e. The mind is an immaterial substance. |
a. Free will | ||
b. The animation of the body | ||
c. The decay of the corpse | ||
d. Both A and B | ||
e. Both B and C |
a. Physicalism is true. | ||
b. We just "are" our minds. | ||
c. We just "are" our bodies. | ||
d. Both A and B | ||
e. Both A and C |
a. There are no souls. | ||
b. There are no minds. | ||
c. There are no brains. | ||
d. Both A and B | ||
e. Both B and C |
a. We can "remember" things that will happen in the future. | ||
b. We can remember things that we learned before we were born. | ||
c. All knowledge is simply recollection. | ||
d. Both A and B | ||
e. Both A and C |
a. The parts that make up a person, including the soul, existed before the person did, and will be reused after the person dies. | ||
b. The universe is inherently rational and not wasteful, so there is no reason for souls to be destroyed when the body dies. | ||
c. Souls are broken down into their component parts and reassembled. | ||
d. Both A and B | ||
e. Both B and C |
a. They are non-physical entities. | ||
b. They are indestructible. | ||
c. They are things that exist in theory only, not in reality. | ||
d. Both A and B | ||
e. Both B and C |
a. An eternal and unchanging form | ||
b. The changing world of sense experience | ||
c. Universal concepts like beauty, justice, and goodness | ||
d. Both A and B | ||
e. Both A and C |
a. Gods | ||
b. Angels | ||
c. Corpses | ||
d. Robots | ||
e. Rocks |
a. Decomposing into dust | ||
b. Losing the animating force of the body | ||
c. Being dispersed like smoke | ||
d. Being forgotten by the living | ||
e. Returning to the world of forms |
a. Paper | ||
b. Words | ||
c. Information | ||
d. Pixels | ||
e. Thoughts |
a. Light | ||
b. Gravity | ||
c. Water | ||
d. People | ||
e. The sun |
a. Beat a grand master at chess | ||
b. Act happy or sad | ||
c. Have qualitative experiences | ||
d. Be rational | ||
e. Survive death |
a. Substance dualism | ||
b. Substance physicalism | ||
c. Property dualism | ||
d. Property physicalism | ||
e. Phenomenal dualism |
a. A soul | ||
b. An extra-empirical realm of forms | ||
c. A form of the soul | ||
d. Both A and B | ||
e. Both B and C |
a. That the harmony cannot exist prior to the existence of the lyre, but the soul clearly does. | ||
b. Harmonies come in a variety of degrees, but souls do not. | ||
c. Good souls are said to be harmonious and evil ones disharmonious, and if we accept Simmias' analogy, we would have to talk about harmonious and disharmonious harmonies. | ||
d. The relation between the lyre and the harmony is a relationship between two physical things, but the relation between the body and the soul is not. | ||
e. The soul is able to control the body, but a harmony cannot control a lyre. |
a. Accurately report the conversations of Socrates and his friends | ||
b. Create plays that could be performed by actors | ||
c. Demonstrate his method of philosophical inquiry | ||
d. Both A and B | ||
e. Both B and C |
a. The soul must be immortal, because this is the simplest explanation for the cycle of rebirth. | ||
b. The soul has no parts, and things with no parts cannot be destroyed. | ||
c. The idea that the soul is immortal is so simple that it cannot be denied. | ||
d. The soul must be immortal, because only people who are very "simple" (ignorant) argue that it is not. | ||
e. The soul is simple and can be understood intuitively, and therefore no argument for its immortality is required. |
a. A lyre | ||
b. A harmony | ||
c. Smoke | ||
d. A body | ||
e. God |
a. A compatibilist | ||
b. An incompatibilist | ||
c. A determinist | ||
d. Both A and B | ||
e. Both B and C |
a. A compatibilist | ||
b. An incompatibilist | ||
c. A determinist | ||
d. Both A and B | ||
e. Both B and C |
a. Intelligent | ||
b. Alive | ||
c. Immortal | ||
d. Rational | ||
e. Musical |
a. The soul is like a lyre, and the body is like a harmony. | ||
b. The body is like a lyre, and the soul is like a harmony. | ||
c. The soul is like a string, and the body is like a lyre. | ||
d. The body is like a string, and the soul is like a lyre. | ||
e. The soul is like the sun, and the body is like the earth. |
a. It takes place in Socrates' trial at an Athenian law court and is a comment about courage in the face of severe punishment. | ||
b. It takes place in Socrates' prison cell just before he is to be executed and is illustrates courage in the face of death. | ||
c. It takes place in Socrates' house in Athens just before he is arrested by soldiers and illustrates his willingness to turn himself over to authorities determined to kill him. | ||
d. It takes place in an Athenian burial site and is thus about life after death. | ||
e. It takes place in an Athenian marketplace, illustrating a purely biological understanding of life . |
a. The soul might survive death, or it might not. | ||
b. The is divided into good and evil "sides." | ||
c. The soul exists in addition to the body. | ||
d. The soul is merely an epiphenomenon of the body. | ||
e. The soul is attached to the body through the brain. |
a. Bodies exist; souls do not. | ||
b. Consciousness is completely explained by physical phenomena. | ||
c. The soul is a physical part of the brain. | ||
d. Both A and B | ||
e. Both B and C |
a. The soul is essentially alive. | ||
b. The soul is like the forms, which are immortal. | ||
c. Everything comes from and returns to its opposite. | ||
d. The soul existed before birth and therefore will also exist after death. | ||
e. The soul is like water, which can freeze or melt or be diverted, but can never be destroyed. |
a. Only a purely physical entity could have free will. | ||
b. No purely physical entity could have free will. | ||
c. Only a purely physical entity could be causally determined. | ||
d. No purely physical entity could be causally determined. | ||
e. Every purely physical entity is causally determined. |
a. There is a great deal of disagreement about whether human beings have free will. | ||
b. A soul is required in order to have free will. | ||
c. Free will cannot be explained in purely physical terms. | ||
d. Both A and B | ||
e. Both B and C |
a. They are both indestructible. | ||
b. They both have to do with knowledge. | ||
c. They are both eternal. | ||
d. They both exist outside of the sensible world. | ||
e. They are both empirically observable. |
a. Our "innate" knowledge might have been acquired in another life before we were born. | ||
b. Even if the soul existed before birth, this does not mean it will continue to exist after death. | ||
c. The soul must have been in close contact with the forms before birth in order to acquire all of the knowledge it has. | ||
d. We cannot remember our existence prior to being born. | ||
e. Everyone has the same knowledge from before they were born. |
a. There is a difference between living bodies and corpses. | ||
b. Consciousness cannot be explained by physical phenomena alone. | ||
c. Near-death experiences provide accurate information about the afterlife, and they happen all the time. | ||
d. Both A and B | ||
e. Both B and C |
a. Because if people have free will, then people must also have souls | ||
b. Because free will means that people are not guided completely by outside forces | ||
c. Because physicalism is logically incompatible with free will | ||
d. Both A and B | ||
e. Both B and C |
a. The soul is like a harmony. | ||
b. The soul is attached to the body through the brain. | ||
c. The soul exists. | ||
d. The body could be immortal. | ||
e. "Soul" and "consciousness" mean the same thing. |
a. The soul theory | ||
b. The body theory | ||
c. The personality theory | ||
d. Both A and B | ||
e. Both B and C |
a. The atoms that make up the animal | ||
b. The animal's consciousness | ||
c. The continuation of the animal's life by the functional organization its atoms | ||
d. Both A and B | ||
e. Both B and C |
a. "Person" and "Man" mean the same thing. | ||
b. A person is a personality or a consciousness. | ||
c. A man is personality or a consciousness. | ||
d. A person is a certain functional organization of atoms. | ||
e. A person is a certain body. |
a. Fear | ||
b. Trembling | ||
c. Anxiety | ||
d. Nihilism | ||
e. Despair |
a. Knowing what it is like to be alive | ||
b. Imagining what it is like to be reincarnated | ||
c. Imagining what it is like to be a cell phone or a pen | ||
d. Imagining what it is like to be born | ||
e. Imagining what it is like to be someone else |
a. A soul | ||
b. A body | ||
c. A body that is P-functioning | ||
d. A singular personality | ||
e. An evolving personality |
a. The soul could be constantly changing, while the personality stays the same. | ||
b. There is no way to tell whether the soul remains constant over time. | ||
c. We would not want to say that someone is the same person, if he or she has a different soul, but the same body, from one moment to the next. | ||
d. Both A and B | ||
e. Both B and C |
a. Nobody believes that he himself (or she herself) will die. | ||
b. Nobody believes that he or she will survive death. | ||
c. Nobody believes that he or she has a soul. | ||
d. Both A and B | ||
e. Both B and C |
a. Everybody is a little bit religious. | ||
b. Nobody can imagine being dead. | ||
c. Nobody has proof that we do not survive death. | ||
d. Everybody is already both alive and dead. | ||
e. Everybody can conceive of life after death. |
a. His life is finished. | ||
b. His life is just beginning. | ||
c. Death is finished. | ||
d. Death is terrifying. | ||
e. Death is just the beginning. |
a. Quickly | ||
b. Hedonistically | ||
c. Authentically | ||
d. In fear | ||
e. In joy |
a. My body | ||
b. A body like mine | ||
c. My personality | ||
d. A personality like mine | ||
e. My soul |
a. Brain death | ||
b. Suspended animation | ||
c. Near-death experiences | ||
d. Cardiopulmonary failure | ||
e. Reincarnation |
a. Functioning in the whole brain | ||
b. Functioning in the whole body | ||
c. The capacity for philosophical thought | ||
d. The capacity for speech | ||
e. The capacity for consciousness |
a. Qualitatively | ||
b. Quantitatively | ||
c. Numerically | ||
d. Comparatively | ||
e. Functionally |
a. His personality will cease to exist. | ||
b. His soul will cease to exist. | ||
c. His body will die. | ||
d. His family will go on living without him. | ||
e. He will have to pay for his own funeral. |
a. How the same person could persist despite the fact that his or her atoms keep changing | ||
b. How the same person could appear before God on the day of judgment, if the parts of his or her original body had been widely dispersed | ||
c. How the same person could persist despite the fact that his or her personality changes considerably over a lifetime | ||
d. Both A and B | ||
e. Both B and C |
a. A single personality is copied into different bodies. | ||
b. A single personality splits into several distinct personalities, as in schizophrenia. | ||
c. Multiple personalities exist in the same body. | ||
d. Multiple personalities converge to become a single personality. | ||
e. Multiple personalities share the same soul. |
a. People report this belief verbally. | ||
b. People have inductive evidence that everybody dies. | ||
c. People do not really believe in religious claims to the contrary. | ||
d. People take out life insurance policies. | ||
e. People spend a great deal of time avoiding the topic. |
a. The brain theory and the body theory | ||
b. The personality theory and the body theory | ||
c. The soul theory and the body theory | ||
d. The soul theory and the personality theory | ||
e. The personality theory and the brain theory |
a. Living well and living poorly | ||
b. Really believing something and merely paying lip service to a belief | ||
c. Living with faith and living without it | ||
d. Both A and B | ||
e. Both B and C |
a. Death is painful. | ||
b. Death is bad. | ||
c. Everybody dies alone. | ||
d. Nobody dies alone. | ||
e. Nobody believes that he will die. |
a. The soul theory is necessarily false. | ||
b. The soul theory could be true, but it is impossible to verify. | ||
c. The body theory is necessarily true. | ||
d. The personality theory is necessarily true. | ||
e. The soul theory is unlikely to be true. |
a. The whole brain, including the brain stem | ||
b. The higher brain | ||
c. The cardiovascular system | ||
d. Both A and B | ||
e. Both B and C |
a. The heart stops beating | ||
b. The blood stops circulating | ||
c. The brain ceases to function | ||
d. The lungs stop breathing | ||
e. The digestive system stops working |
a. Qualitatively identical | ||
b. Quantitatively identical | ||
c. Numerically identical | ||
d. Comparatively identical | ||
e. Functionally identical |
a. The soul is simple. | ||
b. The soul is immortal. | ||
c. The soul is like the forms. | ||
d. The soul existed before birth. | ||
e. The soul can be recycled. |
a. Death occurs when the brain stops functioning. | ||
b. Death occurs when the heart stops beating. | ||
c. Death occurs when B-functioning stops. | ||
d. Death occurs when P-functioning stops. | ||
e. Death is essentially mysterious. |
a. Disfiguring or removing parts of the body does not affect the identity of the person whose body it is. | ||
b. One body could have multiple souls. | ||
c. One can imagine waking up in a different body. | ||
d. We have no way of knowing if someone has the same soul each time we see them. | ||
e. One soul could have multiple bodies. |
a. There is no way of surviving the complete dissolution of the body. | ||
b. Identical twins are actually the same person. | ||
c. Someone's personality can change completely without his or her becoming a different person. | ||
d. The soul has nothing to do with personal identity. | ||
e. Immortality would have to involve the continuing existence of the body. |
a. Life is absolutely meaningless. | ||
b. Existence is a philosophical problem. | ||
c. Nobody believes that he or she will die. | ||
d. Both A and B | ||
e. Both B and C |
a. Soul theory | ||
b. Personality theory | ||
c. Psychological theory | ||
d. Both A and B | ||
e. Both B and C |
a. The body theory | ||
b. The soul theory | ||
c. The personality theory | ||
d. All of the above | ||
e. None of the above |
a. How do we identify a person at one time as that same person at another time? | ||
b. How does a person come to have the identity that they do? | ||
c. How does someone's identity as a person influence their view of whether souls exist? | ||
d. Does personal identity depend on the body? | ||
e. Does personal identity depend on the soul? |
a. Death is a release from pain and suffering. | ||
b. The dead are honored and remembered by their friends. | ||
c. Everybody dies, so nobody is better off or worse off in the end. | ||
d. In order for something to be bad for you, you need to exist. | ||
e. Death is when you are rewarded for your good deeds in life. |
a. Nonexistence cannot be bad. | ||
b. It was not bad to exist prior to being born. | ||
c. Death places a limit on life and gives it meaning. | ||
d. Both A and B | ||
e. Both B and C |
a. A death for which one is not prepared | ||
b. A death for which one is well prepared | ||
c. A death that is painless | ||
d. A death that takes place at home | ||
e. A death that takes place amongst one's friends |
a. The contents of life | ||
b. The narrative arc of life | ||
c. The amount of good and bad in life | ||
d. All of the above | ||
e. None of the above |
a. Because those friends will eventually die too | ||
b. Because there are always more living people to be friends with | ||
c. Because one can lose friends in many ways other than their dying | ||
d. Because friendship continues even after one friend dies | ||
e. Because friendship is not the most important thing in life |
a. It allows them to do something that would ordinarily kill them with no risk attached. | ||
b. It allows them to do something that is thrilling and includes a very small, but nonetheless present, risk of death. | ||
c. It allows them to face the possibility of death directly. | ||
d. It allows them to be completely alive and completely remove the thought of death from their minds. | ||
e. It floods their nervous systems with adrenaline. |
a. The thing one is afraid of must be bad. | ||
b. There must be a non-negligible chance of the bad state of affairs happening. | ||
c. There must be a certain amount of uncertainty about whether the bad thing will occur. | ||
d. All of the above | ||
e. B and C only |
a. Immortality would be desirable, because there is an endless number of new experiences we could have. | ||
b. Immortality would be desirable, because death is worse by comparison. | ||
c. Immortality would be undesirable, because there is nothing that we can imagine doing that we would be satisfied doing for an eternity. | ||
d. Immortality would be undesirable, because you would eventually experience every possible kind of suffering and discomfort. | ||
e. Immortality would be undesirable, because life without a time limit would have no meaning. |
a. Death's unpredictability | ||
b. Death's necessity | ||
c. Death's ubiquity | ||
d. Death's unknowability | ||
e. Death's variability |
a. Because we believe that death is bad | ||
b. Because we want to be like our peers who believe in souls | ||
c. Because we think that having a soul means having a personality | ||
d. Both A and B | ||
e. Both B and C |
a. The contents of one's life | ||
b. The length of one's life | ||
c. Life itself | ||
d. Both B and C | ||
e. None of the above |
a. The contents of life are intrinsically valuable. | ||
b. The contents of life and life itself are intrinsically valuable. | ||
c. The contents of life are instrumentally valuable. | ||
d. The contents of life and life itself are instrumentally valuable. | ||
e. The contents of life are intrinsically valuable and life itself is instrumentally valuable. |
a. Whether it causes pleasure or pain | ||
b. Whether it is experienced alone or in company | ||
c. The time at which it occurs in a person's life history | ||
d. How one chooses to interpret the event | ||
e. Whether the event is deserved or not |
a. It amounts to a loss for the friends we leave behind. | ||
b. The process of dying is sad and frightening. | ||
c. It causes us to live our lives in anxiety. | ||
d. It means we can no longer enjoy the good aspects of being alive. | ||
e. It is unknowable. |
a. To hope to survive it | ||
b. To live intensely and welcome death when it comes | ||
c. To avoid thinking about it | ||
d. To live cautiously and avoid risk | ||
e. To realize that it is better than a life of suffering |
a. Late death | ||
b. Early birth | ||
c. Late birth | ||
d. No birth at all | ||
e. No death at all |
a. Intrinsically | ||
b. Extrinsically | ||
c. Inherently | ||
d. Comparatively | ||
e. Temporarily |
a. They live lives of endless discovery and fascination. | ||
b. They have the benefit of ancient wisdom. | ||
c. They envy mortals for their ability to die. | ||
d. They wander endlessly in pursuit of new experiences. | ||
e. They spend their time happily talking and drinking. |
a. Because he imagines that they live without the fear of death | ||
b. Because he imagines that they have the benefit of ancient wisdom | ||
c. Because he imagines that they experience endless discovery and fascination | ||
d. All of the above | ||
e. A and C only |
a. The actual world is just one of many possible worlds. | ||
b. The actual world is the only possible world. | ||
c. The amount of pleasure and pain one experiences in life can be measured. | ||
d. All of the above | ||
e. A and C only |
a. Whether everybody dies alone | ||
b. Whether it is bad never to have existed | ||
c. Whether it is bad to live only for a short time | ||
d. Whether death can be good | ||
e. Whether death is inevitable |
a. Pleasure is not the only intrinsic good. | ||
b. Pleasure is the only intrinsic good. | ||
c. Pleasure is an instrumental good. | ||
d. Pleasure is the only instrumental good. | ||
e. Pleasure is not the only instrumental good. |
a. The neutral container theory | ||
b. The modest valuable container theory | ||
c. The fantastic valuable container theory | ||
d. The immortal container theory | ||
e. The intrinsic container theory |
a. The neutral container theory | ||
b. The fantastic valuable container theory | ||
c. The modest valuable container theory | ||
d. Both A and B | ||
e. Both B and C |
a. Martin Heidegger | ||
b. Jean-Paul Sartre | ||
c. Michel de Montaigne | ||
d. Both A and B | ||
e. Both B and C |
a. Our symmetrical attitude toward time | ||
b. Our asymmetrical attitude toward time | ||
c. The fact that the future is open and the past is fixed | ||
d. Both A and C | ||
e. Both B and C |
a. Existentialism | ||
b. Deontology | ||
c. Hedonism | ||
d. Physicalism | ||
e. Dualism |
a. Friends and relatives eventually "get over" the fact that you have died. | ||
b. Headaches are bad for you, too, but they are not bad for you once you are dead. | ||
c. A life of unbearable pain and suffering is a fate worse than death. | ||
d. Both A and B | ||
e. Both B and C |
a. Why don't we regard death as good, since it deprives us of the bad things in life? | ||
b. Why should death deprive us of anything at all, since the dead experience nothing? | ||
c. Why don't we regard it as bad that we were born later rather than earlier, since late birth also deprives us of the good things in life? | ||
d. All of the above | ||
e. A and B only |
a. Studying philosophy is a horrible fate. | ||
b. Studying philosophy requires withdrawing oneself from life and everyday concerns. | ||
c. Philosophy has a great deal to teach us about death. | ||
d. Both A and B | ||
e. Both B and C |
a. In order for something to be bad for you, you need to exist. | ||
b. In order for something to be bad for you, you need to have existed at some time. | ||
c. In order for something to be bad for you, you need to exist at the same time as that something. | ||
d. All of the above | ||
e. B and C only |
a. True | ||
b. Interesting | ||
c. Necessary | ||
d. Uninteresting | ||
e. Bad |