Search results for 'immortality' (try it on Scholar)

1000+ found
Order:
  1. Cody Gilmore (forthcoming). The Metaphysics of Mortals: Death, Immortality, and Personal Time. Philosophical Studies:1-29.
    Personal time, as opposed to external time, has a certain role to play in the correct account of death and immortality. But saying exactly what that role is, and what role remains for external time, is not straightforward. I formulate and defend accounts of death and immortality that specify these roles precisely.
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  2.  84
    Roman Altshuler (2015). Immortality, Identity, and Desirability. In Michael Cholbi (ed.), Immortality and the Philosophy of Death. Rowman & Littlefield 191-203.
    Williams’s famous argument against immortality rests on the idea that immortality cannot be desirable, at least for human beings, and his contention has spawned a cottage industry of responses. As I will intend to show, the arguments over his view rest on both a difference of temperament and a difference in the sense of desire being used. The former concerns a difference in whether one takes a forward-looking or a backward-looking perspective on personal identity; the latter a distinction (...)
    Direct download  
     
    Export citation  
     
    My bibliography  
  3. Brendan Shea (2009). To Bite or Not to Bite: Twilight, Immortality, and the Meaning of Life. In Rebecca Housel & J. Jeremy Wisnewski (eds.), Twilight and Philosophy: Vampires, Vegetarians, and the Pursuit of Immortality. Wiley Blackwell 79-93.
    Over the course of the Twilight series, Bella strives to and eventually succeeds in convincing Edward to turn her into a vampire. Her stated reason for this is that it will allow her to be with Edward forever. In this essay, I consider whether this type of immortality is something that would be good for Bella, or indeed for any of us. I begin by suggesting that Bella's own viewpoint is consonant with that of Leo Tolstoy, who contends that (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  4.  3
    Michael Cholbi (2015). Immortality and the Exhaustibility of Value. In Immortality and the Philosophy of Death. Rowman and Littlefield 221-236.
    Much of the literature on the desirability of immortality (inspired by B. Williams) has considered whether the goods of mortal life would be exhausted in an immortal life (whether, i.e., immortality would necessarily end in tedium). However, there has been very little discussion of whether the bads of mortal life would also be exhausted in an immortal life, and more generally, how good immortal life would be on balance, particularly in comparison to a mortal life. Here I argue (...)
    Direct download  
     
    Export citation  
     
    My bibliography  
  5.  36
    Dr Derek Gatherer (1998). Meme Pools, World 3 and Averroes' Vision of Immortality. Gatherer, Dr Derek (1998) Meme Pools, World 3 and Averroes’ Vision of Immortality. [Journal (Paginated)] 33 (2):203-219.
    Dawkins’ concept of the meme pool, essentially equivalent to Popper’s World 3, is considered as an expression in modern terms for what Averroes knew as the ‘active intellect’, an immortal entity feeding into, or even creating, the ‘passive intellect’ of consciousness. A means is thus provided for reconciling a materialist Darwinian view of the universe with a conception of non-personal immortality. The meme pool/active intellect correspondence provides a strong basis for regarding science as a communal enterprise producing enrichment of (...)
    No categories
    Direct download (7 more)  
     
    Export citation  
     
    My bibliography  
  6.  99
    John Martin Fischer & Benjamin Mitchell-Yellin (2014). Immortality and Boredom. Journal of Ethics 18 (4):353-372.
    In this paper, we aim to clarify and evaluate the contention that immortality would be necessarily boring . It will emerge that, just as there are various importantly different kinds of immortality, there are various distinct kinds of boredom. To evaluate the Necessary Boredom Thesis, we need to specify the kind of immortality and the kind of boredom. We argue against the thesis, on various specifications of “immortality” and “boredom.”.
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography   7 citations  
  7. Aaron Smuts (2011). Immortality and Significance. Philosophy and Literature 35 (1):134-149.
    Although I reject his argument, I defend Bernard Williams’s claim that we would lose reason to go on if we were to live forever. Through a consideration of Borges’s story "The Immortal," I argue that immortality would be motivationally devastating, since our decisions would carry little weight, our achievements would be hollow victories of mere diligence, and the prospect of eternal frustration would haunt our every effort. An immortal life for those of limited ability will inevitably result in endless (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography   2 citations  
  8. 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 (...)
    Direct download  
     
    Export citation  
     
    My bibliography   2 citations  
  9. Lisa Bortolotti & Yujin Nagasawa (2009). Immortality Without Boredom. Ratio 22 (3):261-277.
    In this paper we address Bernard Williams' argument for the undesirability of immortality. Williams argues that unavoidable and pervasive boredom would characterise the immortal life of an individual with unchanging categorical desires. We resist this conclusion on the basis of the distinction between habitual and situational boredom and a psychologically realistic account of significant factors in the formation of boredom. We conclude that Williams has offered no persuasive argument for the necessity of boredom in the immortal life. 1.
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography   4 citations  
  10.  75
    Corey W. Dyck (2015). Beyond the Paralogisms: The Proofs of Immortality in the Lectures on Metaphysics. In Robert Clewis (ed.), Reading Kant's Lectures. De Gruyter 115-134.
    Considered in light of the reader’s expectation of a thoroughgoing criticism of the pretensions of the rational psychologist, and of the wealth of discussions available in the broader 18th century context, which includes a variety of proofs that do not explicitly turn on the identification of the soul as a simple substance, Kant’s discussion of immortality in the Paralogisms falls lamentably short. However, outside of the Paralogisms (and the published works generally), Kant had much more to say about the (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  11. Olaf L. Müller, Consciousness Without Physical Basis. A Metaphysical Meditation on the Immortality of the Soul.
    Can we conceive of a mind without body? Does, for example, the idea of the soul's immortality make sense? Certain versions of materialism deny such questions; I shall try to prove that these versions of materialism cannot be right. They fail because they cannot account for the mental vocabulary from the language of brains in the vat. Envatted expressions such as "I think", "I believe", etc., do not have to be reinterpreted when we translate them to our language; they (...)
    Translate
      Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  12. A. W. Moore (2006). Williams, Nietzsche, and the Meaninglessness of Immortality. Mind 115 (458):311-330.
    In this essay I consider the argument that Bernard Williams advances in ‘The Makropolus Case’ for the meaninglessness of immortality. I also consider various counter-arguments. I suggest that the more clearly these counter-arguments are targeted at the spirit of Williams's argument, rather than at its letter, the less clearly they pose a threat to it. I then turn to Nietzsche, whose views about the eternal recurrence might appear to make him an opponent of Williams. I argue that, properly interpreted, (...)
    Direct download (7 more)  
     
    Export citation  
     
    My bibliography   5 citations  
  13.  95
    Mikel Burley (2009). Immortality and Boredom: A Response to Wisnewski. [REVIEW] International Journal for Philosophy of Religion 65 (2):77 - 85.
    This article contributes to the ongoing debate initiated by Bernard Williams’ claim that, due to the non-contingent finitude of the categorical desires that give meaning to our lives, an immortal life would necessarily become intolerably boring. Jeremy Wisnewski has argued that even if immortality involves periods in which our categorical desires have been exhausted, this need not divest life of meaning since some categorical desires are revivable. I argue that careful reflection upon the thought-experiments adduced by Wisnewski reveals that (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography   3 citations  
  14. John Martin Fischer (2006). Epicureanism About Death and Immortality. Journal of Ethics 10 (4):355 - 381.
    In this paper I discuss some of Martha Nussbaum’s defenses of Epicurean views about death and immortality. Here I seek to defend the commonsense view that death can be a bad thing for an individual against the Epicurean; I also defend the claim that immortality might conceivably be a good thing. In the development of my analysis, I make certain connections between the literatures on free will and death. The intersection of these two literatures can be illuminated by (...)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  15.  7
    Mikel Burley (2015). “The End of Immortality!” Eternal Life and the Makropulos Debate. Journal of Ethics 19 (3-4):305-321.
    Responding to a well-known essay by Bernard Williams, philosophers have engaged in what I call “the Makropulos debate,” a debate over whether immortality—“living forever”—would be desirable for beings like us. Lacking a firm conceptual grounding in the religious contexts from which terms such as “immortality” and “eternal life” gain much of their sense, the debate has consisted chiefly in a battle of speculative fantasies. Having presented my four main reasons for this assessment, I examine an alternative and neglected (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  16.  74
    Tamara Monet Marks (2010). Kierkegaard's "New Argument" for Immortality. Journal of Religious Ethics 38 (1):143-186.
    This essay examines texts from Kierkegaard's signed and pseudonymous authorship on immortality and the resurrection, challenging the received opinion that Kierkegaard's account of eternal life merely connotes a temporal, existential modality of experience as a present eternity. Kierkegaard's thoughts on immortality are more complicated than this reading allows. I demonstrate that Kierkegaard's ideas on the afterlife emerge out of a context in which the topic had been vigorously debated in both Germany and Denmark for more than a decade. (...)
    Direct download (8 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  17. Ted M. Preston & Scott Dixon (2007). Who Wants to Live Forever? Immortality, Authenticity, and Living Forever in the Present. International Journal for Philosophy of Religion 61 (2):99-117.
    Death is a bad thing by virtue of its ability to frustrate the subjectively valuable projects that shape our identities and render our lives meaningful. While the presumption that immortality would necessarily result in boredom worse than death proves unwarranted, if the constraint of mortality is a necessary element for virtues, relationships, and motivation to pursue our life-projects, then death might nevertheless be a necessary evil. Mortal or immortal, it’s clear that the value of one’s life depends on its (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  18.  38
    K. Mitch Hodge (2011). Why Immortality Alone Will Not Get Me to the Afterlife. Philosophical Psychology 24 (3):395-410.
    Recent research in the cognitive science of religion suggests that humans intuitively believe that others survive death. In response to this finding, three cognitive theories have been offered to explain this: the simulation constraint theory (Bering, 2002); the imaginative obstacle theory (Nichols, 2007); and terror management theory (Pyszczynski, Rothschild, & Abdollahi, 2008). First, I provide a critical analysis of each of these theories. Second, I argue that these theories, while perhaps explaining why one would believe in his own personal (...), leave an explanatory gap in that they do not explain why one would intuitively attribute survival of death to others. To fill in the gap, I offer a cognitive theory based on offline social reasoning and social embodiment which provides for the belief in an eternal social realm in which the deceased survive—the afterlife. (shrink)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  19.  5
    Mark A. Wrathall (2015). Trivial Tasks That Consume a Lifetime: Kierkegaard on Immortality and Becoming Subjective. Journal of Ethics 19 (3-4):419-441.
    S. Kierkegaard argued that our highest task as humans is to realize an “intensified” or “developed” form of subjectivity—his name for self-responsible agency. A self-responsible agent is not only responsible for her actions. She also bears responsibility for the individual that she is. In this paper, I review Kierkegaard’s account of the role that our capacity for reflective self-evaluation plays in making us responsible for ourselves. It is in the exercise of this capacity that we can go from being subjective (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  20.  29
    Liam P. Dempsey (2011). 'A Compound Wholly Mortal' : Locke and Newton on the Metaphysics of (Personal) Immortality. British Journal for the History of Philosophy 19 (2):241-264.
    In this paper I consider a cluster of positions which depart from the immortalist and dualist anthropologies of Rene Descartes and Henry More. In particular, I argue that John Locke and Isaac Newton are attracted to a monistic mind-body metaphysics, which while resisting neat characterization, occupies a conceptual space distinct from the dualism of the immortalists, on the one hand, and thoroughgoing materialism of Thomas Hobbes, on the other. They propound a sort of property monism: mind and body are distinct, (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  21. Marleen Rozemond (2010). Descartes and the Immortality of the Soul. In John Cottingham & Peter Hacker (eds.), Mind, Method and Morality: Essays in Honour of Anthony Kenny. OUP
    Descartes held that the human mind or soul is indivisible, unlike body. In this paper I argue that his treatment of this feature of the soul is intimately connected to his engagement with Aristotelian scholasticism. I discuss two strands in Descartes. There is a long tradition of arguing for the immortality of the human soul on the basis of this view. Descartes did use this view in defense of dualism, but I argue that he held that the soul’s (...) should be established rather on the basis of its status as a substance. This line of thought, I contend, is connected to his rejection of (most) Aristotelian substantial forms. Furthermore, the indivisibility of the human soul emerges repeatedly in connection to the union and interaction of mind and body in ways that connect to Aristotelian scholastic treatments of these issues. (shrink)
     
    Export citation  
     
    My bibliography   1 citation  
  22.  53
    Shaun Nichols (2007). Imagination and Immortality: Thinking of Me. Synthese 159 (2):215 - 233.
    Recent work in developmental psychology indicates that children naturally think that psychological states continue after death. One important candidate explanation for why this belief is natural appeals to the idea that we believe in immortality because we can't imagine our own nonexistence. This paper explores this old idea. To begin, I present a qualified statement of the thesis that we can't imagine our own nonexistence. I argue that the most prominent explanation for this obstacle, Freud's, is problematic. I go (...)
    Direct download (7 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  23.  30
    Paul Richard Blum (2012). The Epistemology of Immortality: Searle, Pomponazzi, and Ficino. Studia Neoaristotelica 9 (1):85-102.
    The relationship between body and mind was traditionally discussed in terms of immortality of the intellect, because immateriality was one necessary condition for the mind to be immortal. This appeared to be an issue of metaphysics and religion. But to the medieval and Renaissance thinkers, the essence of mind is thinking activity and hence an epistemological feature. Starting with John Searle’s worries about the existence of consciousness, I try to show some parallels with the Aristotelian Pietro Pomponazzi (1462–1525), and (...)
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography  
  24.  50
    Patrick Horn (2012). D. Z. Phillips on Christian Immortality. International Journal for Philosophy of Religion 71 (1):39-53.
    D. Z. Phillips is widely assumed to have held that Christian immortality has no reality outside of language. The author challenges that assumption, demonstrating that Phillips wished to show that contemporary analytic philosophy distorts the reality that immortality has for believers. While most philosophical accounts of Christian immortality depend upon terms that have little religious significance, Phillips offered accounts that stress the centrality of that significance. The author gives an account of the sort of philosophical attention that (...)
    Direct download (7 more)  
     
    Export citation  
     
    My bibliography  
  25.  76
    John Leslie (2007). Immortality Defended. Blackwell Pub..
    Might we be parts of a divine mind? Could anything like an afterlife make sense? Starting with a Platonic answer to why the world exists, _Immortality Defended_ suggests we could well be immortal in all of three separate ways. Tackles the fundamental questions posed by our very existence, among them, "why does the cosmos exist?", "is there a divine mind or God?", and "in what sense might we have afterlives?" Defends a belief in immortality, without the need for a (...)
    Direct download  
     
    Export citation  
     
    My bibliography   1 citation  
  26. Bruce Reichenbach (1987). Buddhism, Karma, and Immortality. In Paaul Badham & Linda Badham (eds.), Death and Immortality in the Religions of the World. Paragon House Publishers 141-157.
    I first discuss the Buddhist concept of the self as lying between nihilism and substantialism, understood in terms of sets of skandhas and later momentariness. I then discuss the role of karma as a causal nexus that brings the skandhas into a state of co-ordination and whether this role is subjective or objective. Finally, I discuss the import of this view that there is no substantial self but only momentary events of various discrete sorts on the meaning and possibility of (...)
     
    Export citation  
     
    My bibliography  
  27.  6
    Antonio Sandu (2015). The Anthropology of Immortality and the Crisis of Posthuman Conscience. Journal for the Study of Religions and Ideologies 14 (40):3-26.
    In this article we aim to distinguish between the transhuman and posthuman condition, according to their anthropological, ontological, and ethical natures. We will show that the current historical moment can be considered the beginning of a transhuman civilisation, given that the characteristics of the transhuman are already present in today’s human being. We will show that a series of decisive limitations for belonging to the human condition are in the process of being transcended due to acquisition of attributes of divinity (...)
    Direct download  
     
    Export citation  
     
    My bibliography  
  28.  20
    Galia Patt-Shamir (2012). Filial Piety, Vital Power, and a Moral Sense of Immortality in Zhang Zai's Philosophy. Dao: A Journal of Comparative Philosophy 11 (2):223-239.
    The present article focuses on Zhang Zai’s 張載 attitude toward death and its moral significance. It launches with the unusual link between the opening statement of the Western Inscription 西銘 regarding heaven and earth as parents and the conclusion that serving one’s cosmic parents during life, one is peaceful in death. Through the analogy of human relations with heaven and earth as filial piety (xiao 孝), Zhang Zai sets a framework for an understanding that being filial through life eliminates the (...)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  29. John Perry (1978). A Dialogue on Personal Identity and Immortality. Hackett.
    A DIALOGUE on PERSONAL IDENTITY and IMMORTALITY This is a record of conversations of Gretchen We/rob, a teacher of philosophy at a small mid- western ...
    Direct download  
     
    Export citation  
     
    My bibliography   2 citations  
  30. Bruce Reichenbach (1978). Is Man the Phoenix? A Study of Immortality. William B. Eerdmans Publishing Company.
    TWO QUESTIONS BASIC TO THE STUDY OF PERSONAL IMMORTALITY ARE EXPLORED. FIRST, WHAT MUST HUMAN PERSONS BE LIKE IN ORDER FOR IT TO BE POSSIBLE THAT THEY CAN LIVE SUBSEQUENT TO THEIR DEATH? BOTH PLURALISTIC AND MONISTIC ACCOUNTS OF THE HUMAN PERSON ARE PRESENTED, EVALUATED IN DETAIL, AND SHOWN TO BE COMPATIBLE WITH THE ASSERTION OF PERSONAL LIFE AFTER DEATH. IN ANSWERING THE SECOND QUESTION--WHAT GOOD REASONS CAN BE GIVEN FOR MAINTAINING A BELIEF IN LIFE AFTER DEATH--I EVALUATE BOTH (...)
     
    Export citation  
     
    My bibliography   1 citation  
  31. Christopher Belshaw (2015). Immortality, Memory and Imagination. Journal of Ethics 19 (3-4):323-348.
    Immortality—living forever and avoiding death—seems to many to be desirable. But is it? It has been argued that an immortal life would fairly soon become boring, trivial, and meaningless, and is not at all the sort of thing that any of us should want. Yet boredom and triviality presuppose our having powerful memories and imaginations, and an inability either to shake off the past or to free ourselves of weighty visions of the future. Suppose, though, that our capacities here (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  32.  13
    Eugene Fontinell (1986). Self, God, and Immortality: A Jamesian Investigation. Fordham University Press.
    Can we who have been touched by the scientific, intellectual, and experimental revolutions of modern and contemporary times still believe with and degree of coherence and consistency that we as individual persons are immortal. Indeed, is there even good cause to hope that we are? In examining the present relationship of reason to faith, can we find justifying reasons for faith? These are the central questions in Self, God, and Immortality, a compelling exercise in philosophical theology. Drawing upon the (...)
    Direct download  
     
    Export citation  
     
    My bibliography  
  33.  70
    Joanna K. Forstrom (2010). John Locke and Personal Identity: Immortality and Bodily Resurrection in 17th-Century Philosophy. Continuum.
    Introduction -- John Locke and the problem of personal identity : the principium individuationis, personal immortality, and bodily resurrection -- On separation and immortality : Descartes and the nature of the soul -- On materialism and immortality or Hobbes' rejection of the natural argument for the immortality of the soul -- Henry More and John Locke on the dangers of materialism : immateriality, immortality, immorality, and identity -- Robert Boyle : on seeds, cannibalism, and the (...)
    Direct download  
     
    Export citation  
     
    My bibliography  
  34.  37
    John McTaggart Ellis McTaggart (1916). Human Immortality and Pre-Existence. Kraus Reprint.
    HUMAN IMMORTALITY AND PRE-EXISTENCE PART I HUMAN IMMORTALITY I do not propose to offer here any arguments in support of the positive assertion that men are ...
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  35. William James (1956). The Will to Believe and Other Essays in Popular Philosophy. Human Immortality; Two Supposed Objections to the Doctrine. Dover Publications.
    No categories
     
    Export citation  
     
    My bibliography   26 citations  
  36. Steven Horrobin (2006). Immortality, Human Nature, the Value of Life and the Value of Life Extension. Bioethics 20 (6):279–292.
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography   2 citations  
  37.  14
    Michael Cholbi (2015). Time, Value, and Collective Immortality. Journal of Ethics 19 (2):197-211.
    Samuel Scheffler has recently defended what he calls the ‘afterlife conjecture’, the claim that many of our evaluative attitudes and practices rest on the assumption that human beings will continue to exist after we die. Scheffler contends that our endorsement of this claim reveals that our evaluative orientation has four features: non-experientialism, non-consequentialism, ‘conservatism,’ and future orientation. Here I argue that the connection between the afterlife conjecture and these four features is not as tight as Scheffler seems to suppose. In (...)
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  38.  10
    Rebecca Housel & J. Jeremy Wisnewski (eds.) (2009). Twilight and Philosophy: Vampires, Vegetarians, and the Pursuit of Immortality. John Wiley & Sons.
    The first look at the philosophy behind Stephenie Meyer's bestselling _Twilight_ series Bella and Edward, and their family and friends, have faced countless dangers and philosophical dilemmas in Stephenie Meyer's _Twilight_ novels. This book is the first to explore them, drawing on the wisdom of philosophical heavyweights to answer essential questions such as: What do the struggles of "vegetarian" vampires who control their biological urge for human blood say about free will? Are vampires morally absolved if they kill only animals (...)
    Direct download  
     
    Export citation  
     
    My bibliography   1 citation  
  39.  6
    Steven M. Nadler (2001). Spinoza's Heresy: Immortality and the Jewish Mind. Oxford University Press.
    Why was the great philosopher Spinoza expelled from his Portuguese-Jewish community in Amsterdam? Nadler's investigation of this simple question gives fascinating new perspectives on Spinoza's thought and the Jewish religious and philosophical tradition from which it arose.
    Direct download  
     
    Export citation  
     
    My bibliography   2 citations  
  40. William James (1956). The Will to Believe and Other Essays in Popular Philosophy, and Human Immortality. Dover Publications.
    No categories
     
    Export citation  
     
    My bibliography   7 citations  
  41.  65
    Roy W. Perrett (1987). Death and Immortality. Distributors for the U.S. And Canada, Kluwer Academic Publishers.
    INTRODUCTION In The World as Will and Representation Schopenhauer writes: Death is the real inspiring genius or Musagetes of philosophy, and for this reason ...
    Direct download  
     
    Export citation  
     
    My bibliography   2 citations  
  42.  7
    William James (1960). The Will to Believe and Human Immortality. [New York]Dover Publications.
    Two books bound together, from the religious period of one of the most renowned and representative thinkers. Written for laymen, thus easy to understand, it is penetrating and brilliant as well. Illuminations of age-old religious questions from a pragmatic perspective, written in a luminous style.
    Direct download  
     
    Export citation  
     
    My bibliography   2 citations  
  43.  1
    George Stuart Fullerton (1900). On Spinozistic Immortality. Philosophical Review 9 (4):423-429.
    No categories
    Direct download  
     
    Export citation  
     
    My bibliography  
  44.  9
    William Ernest Hocking (1937). The Meaning of Immortality in Human Experience. Westport, Conn.,Greenwood Press.
  45. Martha C. Beck (1999). Plato's Self-Corrective Development of the Concepts of Soul, Forms, and Immortality in Three Arguments of the Phaedo. E. Mellen Press.
  46.  6
    Ernest G. Braham (1926). Personality and Immortality in Post-Kantian Thought. London, G. Allen & Unwin, Ltd..
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  47. Edgar Sheffield Brightman (1925). Immortality in Post-Kantian Idealism. Harvard University Press.
    Direct download  
     
    Export citation  
     
    My bibliography  
  48.  1
    Pierre Conway (1946). The Emancipation of Man in Latin Averroism and the Negation of Immortality. Québec, Éditions De L'Univ. Laval.
    No categories
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  49. Norman Cousins (1974). The Celebration of Life: A Dialogue on Hope, Spirit, and the Immortality of the Soul. Bantam Books.
  50. Jerome Eckstein (1981). The Deathday of Socrates: Living, Dying and Immortality--The Theater of Ideas in Plato's Phaedo. Columbia Pub. Co..
1 — 50 / 1000