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Hugh Everett did not mention quantum suicide or quantum immortality in writing; his work was intended as a solution to the paradoxes of quantum mechanics. Eugene Shikhovtsev's biography of Everett states that "Everett firmly believed that his many-worlds theory guaranteed him immortality: his consciousness, he argued, is bound at each branching to follow whatever path does not lead to death". [5]
Arguments for and against an independent flow of time have been raised since antiquity, represented by fatalism, reductionism, and Platonism: Classical fatalism argues that every proposition about the future exists, and it is either true or false, hence there is a set of every true proposition about the future, which means these propositions describe the future exactly as it is, and this ...
Accustom yourself to believing that death is nothing to us, for good and evil imply the capacity for sensation, and death is the privation of all sentience; therefore, a correct understanding that death is nothing to us makes the mortality of life enjoyable, not by adding to life a limitless time, but by taking away the yearning after immortality.
A child born to a woman who’s 40 years old is not 20 years older than a child born to a 20-year-old; they’re both starting at zero. So, at some level, the aging clock can reverse. There’s ...
Temporal finitism is the doctrine that time is finite in the past. [clarification needed] The philosophy of Aristotle, expressed in such works as his Physics, held that although space was finite, with only void existing beyond the outermost sphere of the heavens, time was infinite.
It is not known whether Nietzsche believed in the literal truth of eternal return, or, if he did not, what he intended to demonstrate by it. Nietzsche's ideas were subsequently taken up and re-interpreted by other writers, such as Russian esotericist P. D. Ouspensky, who argued that it was possible to break the cycle of return.
In cosmology, the anthropic principle, also known as the observation selection effect, is the proposition that the range of possible observations that could be made about the universe is limited by the fact that observations are only possible in the type of universe that is capable of developing observers in the first place.
Cohen emphasizes that living longer in the future is certainly possible: over the course of the 20th century, human life expectancy rose from around 50 to more than 80. But living forever is not.