Two Alleged Challenges to the Reincarnation Hypothesis
The following blog post is someone's* summary of the research into reincarnation, which on the whole seems fair and balanced. There are two alleged challenges to the reincarnation hypothesis in there that I'd like to address. These challenges are not confined to this specific writer as I occasionally see them expressed elsewhere too. Regarding the first challenge, the author says:
One of the most significant challenges for the theory of reincarnation is the lack of any scientifically verifiable mechanism by which it could occur.
I do not consider this a challenge, least of all a significant one. We simply need to bear in mind that there
is also no scientifically verifiable mechanism by which even our present bodies come to
be associated with consciousness. Indeed, this is why the issue of how consciousness relates to one's body has
been labelled the hard problem (also see this Guardian article). If we have no idea how our everyday embodied consciousness is related to our present bodies, indeed that no such scientific theory even seems possible, then a fortiori we could scarcely be expected to conjure up a mechanism for how reincarnation occurs.
Immediately after mentioning the first challenge the author presents a second challenge. He (or she, or it) says:
Moreover, there is no empirical evidence that consciousness or the soul could survive physical death, as required by the theory of reincarnation.
Obviously, there is a great
deal of evidence. There are near-death experiences and the
closely related phenomenon deathbed visions and other peculiar
occurrences near death. There are past life memories, crisis apparitions, mediumship and other more indirect evidence. Of course, how persuasive we should consider each strand
of evidence is up for debate. One might indeed argue that none of this evidence is
particularly compelling (and there certainly are weaknesses, although I
regard all the evidence as a collective whole to be very compelling).
Nevertheless, evidence it is.
But I’m guessing that by empirical evidence the author and skeptics mean scientific evidence. More specifically that we have never been able to detect consciousness when it isn't in a body (i.e. we have never detected disembodied consciousness). That is, leaving aside apparitions, no one ever sees disembodied consciousness nor indeed have our scientific instruments ever detected any disembodied consciousness. I think the argument would then be that this strongly suggests that disembodied consciousness does not exist.
There's an immediate problem here that occurs to me. If our scientific instruments could detect disembodied consciousness, then by definition, consciousness would then be material or physical or at least have material aspects. However, this is not something that sophisticated believers in an afterlife would subscribe to. Consciousness, or the self, cannot be seen, touched or detected in any manner even when embodied. Indeed, this is why it is concluded by many that it is immaterial. And if we cannot see or detect consciousness associated with bodies, why on earth would we have any expectation that we will be able to observe disembodied consciousness?
But I’m guessing that by empirical evidence the author and skeptics mean scientific evidence. More specifically that we have never been able to detect consciousness when it isn't in a body (i.e. we have never detected disembodied consciousness). That is, leaving aside apparitions, no one ever sees disembodied consciousness nor indeed have our scientific instruments ever detected any disembodied consciousness. I think the argument would then be that this strongly suggests that disembodied consciousness does not exist.
There's an immediate problem here that occurs to me. If our scientific instruments could detect disembodied consciousness, then by definition, consciousness would then be material or physical or at least have material aspects. However, this is not something that sophisticated believers in an afterlife would subscribe to. Consciousness, or the self, cannot be seen, touched or detected in any manner even when embodied. Indeed, this is why it is concluded by many that it is immaterial. And if we cannot see or detect consciousness associated with bodies, why on earth would we have any expectation that we will be able to observe disembodied consciousness?
But what if Reductive Materialism is correct?
Typically, when I give such arguments as I have above, people will claim there is a scientifically verifiable mechanism by which bodies come to be associated with consciousness and that we can in fact detect embodied consciousness. This will be the case should consciousness quite literally be what the brain does. Or, alternatively, if consciousness doesn't really exist, and it is merely an illusion created by our brains. In other words, if some variety of reductive materialism is correct.
However, assuming some variety of reductive materialism is a clear case of question-begging since those who believe in reincarnation will reject this position on the mind-body problem; or at least they will if they have in mind some type of self or soul that reincarnates. What the skeptic needs to do, therefore, is to advance arguments for reductive materialism. However, it seems to me that this is an insurmountable challenge.
Other posts in this Reincarnation series:
Reincarnation and its Critics, Part 1: The Increasing Population
However, assuming some variety of reductive materialism is a clear case of question-begging since those who believe in reincarnation will reject this position on the mind-body problem; or at least they will if they have in mind some type of self or soul that reincarnates. What the skeptic needs to do, therefore, is to advance arguments for reductive materialism. However, it seems to me that this is an insurmountable challenge.
Other posts in this Reincarnation series:
Reincarnation and its Critics, Part 1: The Increasing Population
*I say someone, but the article seems very ChatGPT..ish to me. It's reproducing the standard arguments for and objections to reincarnation, but it all seems rather derived and soulless. It is balanced but boring, and nothing novel in the text. Exactly like ChatGPT's responses to me.
True, a very good article, the only thing that I would not entirely agree with is that paranormal evidence is not entirely verifiable, I would not say that, I have a facebook page called anti materialism, there I post all the evidence that I find, an example of evidence verifiable evidence of incorporeal consciousnesses are poltelgeist on video and with witnesses with different ideologies, who had spiritual, atheist or agnostic worldviews, for example of floating objects and witnesses with few visits, even acquaintances who gain nothing by inventing, etc., the pages of mark mahin futureandcosmos and headtruth are one of the best that refute atheism and agnosticism, for example mark mahin has published more than 400 articles since 2013 where he does a meta-analysis of all the studies of the mind that have been done since the 80s, the years in which these studies began and it shows that all the studies that try to correlate a certain part of the brain with the mind are contradicted, false and/or refutable, so the supposed mind-body-correlation MARK refutes all the studies without exception, even I have helped him with mathematics to refute several of those materialistic studies and their methodological errors and contradictions
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