By Richard Falk

I have been asked recently why do I persist in working hard for the things that I believe in, knowing that I will die in the next several years, and am almost certain not to be around for the catastrophic future that seems to cast its dark shadow across the road ahead, and can only be removed by a major transnational movement of the peoples of the world.
Similarly, why do I accept the defamation and related unpleasantness that accompanies my efforts to be a truthful witness of the sufferings endured by the Palestinian people in the course of their struggle for freedom and in violation of their fundamental rights? Some friends pointedly suggest ‘why don’t you just sit back, enjoy the pleasures of an easy life, and if still restless and alert enough, devote yourself to the narcissisms of producing a memoir?’
Or at least, why not at least indulge the self-exploratory pleasures of proving to myself that I am a decent poet or that I can still improve my chess or that, appearances to the contrary, I am still not too old to learn Turkish? At worst, I could continue to write barbed comments on the passing scene from the relative safety and comfort of the blogosphere, and to relieve the monotony of a virtual life, take occasional cruises to exotic destinations seeking out ‘ships of fools.’
Several prominent philosophers have attempted to answer such generic questions in a book recently published with the alluring title of Death and the Afterlife (Oxford University Press, 2013). It contains three lectures given by Samuel Scheffler, two at the Berkeley campus of the University of California and the third at the University of Utah, as well as a series of generally laudatory commentaries by four other distinguished philosophers and a response at the end by Scheffler.
The core argument developed by Scheffler is that human beings care more about the collective survival of humanity than they do about either their own personal immortality or even about the survival of those that they love and befriend, that is, those who are closest to us in our present life.
This rather novel line of inquiry investigates the implications of a thought experiment that supposes the extinction of the human species either due to ‘a doomsday scenario’ in which life on the planet is brought to an end or ‘an infertility scenario’ in which all women stop having the capacity to bear children. Read More »