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Afterlife
Afterlife, Misc
  • Alfred Freddoso, Good News, Your Soul Hasn't Died Quite Yet.
    My title is inspired by Tom Wolfe's celebrated essay, "Sorry, But Your Soul Just Died," originally published in 1996.(1) Fascinated by the eager horde of young scientists currently devoting themselves to research on the human brain, Wolfe reports how these enthusiasts have been convinced by technological advances that the human 'mind' involves nothing over and beyond the brain and that, in addition, the well springs of human behavior are to a hitherto unimagined extent the result of genetic hard-wiring and not (...)
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  • Jeff Greenberg, Daniel Sullivan, Spee Kosloff & Sheldon Solomon (2006). Souls Do Not Live by Cognitive Inclinations Alone, but by the Desire to Exist Beyond Death as Well. Behavioral and Brain Sciences 29 (5):474-475.
    Bering's analysis is inadequate because it fails to consider past and present adult soul beliefs and the psychological functions they serve. We suggest that a valid folk psychology of souls must consider features of adult soul beliefs, the unique problem engendered by awareness of death, and terror management findings, in addition to cognitive inclinations toward dualistic and teleological thinking.
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  • Paul L. Harris & Rita Astuti (2006). Learning That There is Life After Death. Behavioral and Brain Sciences 29 (5):475-476.
    Bering's argument that human beings are endowed with a cognitive system dedicated to forming illusory representations of psychological immortality relies on the claim that children's beliefs in the afterlife are not the result of religious teaching. We suggest four reasons why this claim is unsatisfactory.
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  • David Kemmerer & Rupa Gupta (2006). Six Feet Over: Out-of-Body Experiences and Their Relevance to the Folk Psychology of Souls. Behavioral and Brain Sciences 29 (5):478-479.
    During an out-of-body experience (OBE), one sees the world and one's own body from an extracorporeal visuospatial perspective. OBEs reflect disturbances in brain systems dedicated to multisensory integration and self-processing. However, they have traditionally been interpreted as providing evidence for a soul that can depart the body after death. This mystical view is consistent with Bering's proposal that psychological immortality is the cognitive default.
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  • Roy W. Perrett (1987). Death and Immortality. Distributors for the U.S. And Canada, Kluwer Academic Publishers.
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  • Aaron Smuts (2008). Wings of Desire: Reflections on the Tedium of Immortality. Film and Philosophy 13 (1):137-151.
    The question Wings of Desire (Wim Wenders, 1987) forces us to answer is whether we too would be willing to renounce immortality? Or, to put it conversely, would we be wise to exchange our current mortal existence for immortality? If a state of senseless, inefficacious existence is undesirable, the question of the value of immortality becomes one of the conceivably of an alternative to the angels' form of existence. By contemplating the existence of the angels in Wings of Desire, we (...)
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Heaven and Hell
  • Andrei Buckareff, Escapism, Religious Luck, and Divine Reasons for Action.
    In our paper, ‘Escaping hell: divine motivation and the problem of hell’, we defended a theory of hell that we called ‘escapism’. We argued that given God’s just and loving character it would be most rational for God to maintain an open door policy to those who are in hell, allowing them an unlimited number of chances to be reconciled with God and enjoy communion with God. In this paper we reply to two recent objections to our original paper. The (...)
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  • Andrei A. Buckareff & Allen Plug (2005). Escaping Hell: Divine Motivation and the Problem of Hell. Religious Studies 41 (1):39-54.
    We argue that it is most rational for God, given God's character and policies, to adopt an open-door policy towards those in hell – making it possible for those in hell to escape. We argue that such a policy towards the residents of hell should issue from God's character and motivational states. In particular, God's parental love ought to motivate God to extend the provision for reconciliation with Him for an infinite amount of time.
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  • James Cain (2002). On the Problem of Hell. Religious Studies 38 (3):355-362.
    There is a conception of hell that holds that God punishes some people in a way that brings about endless suffering and unhappiness. An objection to this view holds that such punishment could not be just since it punishes finite sins with infinite suffering. In answer to this objection, it is shown that endless suffering, even intense suffering, is consistent with the suffering being finite. Another objection holds that such punishment is contrary to God's love. A possible response to this (...)
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  • Kelly James Clark (2001). God is Great, God is Good: Medieval Conceptions of Divine Goodness and the Problem of Hell. Religious Studies 37 (1):15-31.
    Medieval views of both divine goodness and the doctrine of hell are examined and shown to be incompatible with our best understandings of goodness. The only manner in which God could be good to those in hell – by permitting their continued existence – is not sufficient to outweigh ‘the dreadful pains of eternal fire’. One might claim that God is good to them in the retributive sense; but I argue that retributive punishment is inadequate justification of eternal torment. The (...)
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  • Oliver Crisp (2003). Augustinian Universalism. International Journal for Philosophy of Religion 53 (3).
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  • Oliver D. Crisp (2003). Divine Retribution: A Defence. Sophia 42 (2).
    The concept of divine justice has been the subject of considerable scrutiny in recent philosophical theology, as it bears upon the notion of punishment with respect to the doctrine of eternal damnation. In this essay, I set out a version of the traditional retributive view of divine punishment and defend it against one of the most important and influential contemporary detractors from this position, Thomas Talbott. I will show that, contrary to Talbott’s argument, punishment may satisfy divine justice, and that (...)
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  • Ronald L. Hall (1989). Hell, is This Really Necessary? International Journal for Philosophy of Religion 25 (2).
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  • Timothy O'Connor (2009). Theodicies and Human Nature: Dostoevsky on the Saint as Witness. In Kevin Timpe (ed.), Metaphysics and God. Routledge.
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Reincarnation
Resurrection
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