 So, one reason why the topic of an afterlife is of historical and contemporary interest is because our values about present persons, things, and events have a bearing on the future, including the possibility of a future for individuals after their death. If we know that it is impossible for individual persons to survive biological death, speculation on an afterlife we might expect or hope for would be pointless (unless it serves some purpose in terms of fiction), but it would not be pointless to reflect on whether the impossibility of an afterlife should dominate our values in this life. What are the implications for our lives now if we take seriously the idea that at death we will pass into oblivion? Some philosophers adopt a strategy like Singer’s and Wielenberg’s about our individual lives. In Religion Without God Ronald Dworkin is candid about “what we desperately dread”, namely “the total, obliterating, itself unimaginable, snuffing out of everything” (2013: 150). While he thinks some kind of individual afterlife may be possible (even given atheistic naturalism) he does propose a “kind of immortality” which is “the only kind we have any business wanting” (Dworkin 2013: 159).