Afterlife, Misc

Edited by K. Mitch Hodge (Masaryk University, Queen's University, Belfast)
About this topic
Summary The afterlife, or more specifically the belief in an afterlife, is the belief that it is possible for individuals to survive death. Scholarly discussions of afterlife beliefs cover a broad range of academic disciplines (e.g., philosophy, religious studies, anthropology and psychology) and philosophically relevant topics (e.g., personal identity, epistemology of religious belief, imagination, ethics, arguments from parapsychology, dualism and materialism). Beliefs in the afterlife are generally one of two types: metaphysically thin, whereby the some non-identity conferring substance of the individual continues after the death of his/her physical body (e.g., their atoms, or their life force or energy is redistributed into the universe to make up other things); or metaphysically thick, whereby some essential personal identity conferring essence or substance (e.g., the person’s soul , mind or resurrected body) is said to survive either immediately after death, or at some later time. Most scholarly discussions as well as most religio-cultural systems are concerned with the latter rather than the former. Metaphysically thick afterlife beliefs usually take one of two forms: reincarnation (also known in the philosophical literature as transmigration of the soul), by which the individual is reborn into this world with a new life, or the individual continues his/her existence in a spiritual realm (e.g., heaven, hell, or the realm of ancestors). How, and whether, personal identity can be maintained in an afterlife has a long history of debate in philosophy. In addition, one cross-culturally common and philosophically important element of metaphysically thick afterlife beliefs is that the individual is rewarded or punished for his/her moral propriety or moral transgressions that he/she committed in this life.
Key works Philosophical discussions of the afterlife date back to Pythagoras unknown and Plato 2008, 1999, both of whom argued for the transmigration of the soul. With a rise of Christianity in the West, discussions concerning the afterlife shifted to how personal identity was maintained in the afterlife, especially given the doctrine of the resurrection of the body (see, Sorabji 2006, and Barresi manuscript). After Descartes 1984 [1641], however, the emphasis in philosophy shifted away from survival after death in a resurrected body, to the idea that one survives death as a disembodied mind. The modern era saw the first substantial skeptical challenge to belief in an afterlife with Coleman 2007, ms. Contemporary philosophical discussions of the afterlife have focused on the possibility of disembodied existence and how this is to be understood (see Blose 1981, Gillett 1985, 1986, Tye 1983, Hick 1976, 1973, Swinburne 1986, Mavrodes 1977, Penelhum 1982, and Perry 1978). In addition, with the rise of the cognitive science of religion, and experimental evidence (see Bering 2006) that humans intuitively believe in an afterlife, philosophical debate has begun on how and why the human mind is predisposed toward this belief, and the role the imagination, emotions and concepts play in representing the deceased and the afterlife (see Bek & Lock 2011, Paul & Rita 2006, Nichols 2007 and Hodge 2011, 2011).
Introductions Encyclopedia articles include Hasker 2010, Andrade 2011 (on immortality). Good introductory books to the topics dealing with the afterlife include: Corcoran 2001, Benatar 2004, Sorabji 2006, and Barresi manuscript.
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  1. Recension "Between Death and Resurrection A Critical Response to Recent Catholic Debate Concerning the Intermediate State". [REVIEW]Alejandro Pérez - forthcoming - Revue Théologique de Louvain 50.
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  2. Near-Death Experiences Are Not Evidence for Either Atheism or Theism.Keith Augustine - 2019 - In Joseph W. Koterski & Graham Oppy (eds.), Theism and Atheism: Opposing Viewpoints in Philosophy. Farmington Hills, MI: Macmillan Reference USA. pp. 594-596.
    The failure to secure replicable positive results in near-death experience (NDE) target-identification experiments does not establish the nonexistence of any spiritual realms, but it does serve to substantially challenge positive arguments in favor of the existence of spiritual realms from NDE reports. For if veridical paranormal perception occurs during out-of-body experiences (OBEs) or NDEs, why the failure to find it in all of the controlled experiments that have been undertaken to document it thus far? Various explanations can be put forward, (...)
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  3. Cartesian Dualism and the Intermediate State: A Reply to Turner Jr.Alejandro Pérez - 2019 - Forum: Supplement to Acta Philosophica 5 (1):269-281.
    In this paper, I propose to analyse two objections raised by Turner Jr in his paper “On Two Reasons Christian Theologians Should Reject The Intermediate State” in order to show that the intermediate state is an incoherent theory. As we shall see, the two untoward consequences that he mentions do not imply a metaphysical or logical contradiction. Consequently, I shall defend an Intermediate State and I shall propose briefly one metaphysical conception of the human being able to reply to Turner (...)
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  4. Hylemorphism, Rigid Designators, and the Disembodied "Jesus": A Call for Clarification.James T. Turner - 2019 - Religious Studies:1-16.
    Many in the Christian tradition affirm two things: (1) that Jesus Christ descended to Hades/Limbus Patrum on Holy Saturday and (2) that the human nature of Jesus is a hylemorphic compound, the unity of a human soul and prime matter. I argue that (1) and (2) are incompatible; for the name ‘Jesus’, ‘Christ’, and ‘Jesus Christ’ rigidly designates a human being. But, given a certain view of hylemorphism, the human being, Jesus, ceased to exist in the time between his death (...)
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  5. What Is It Like To Be Immortal?Joseph Ulatowski - 2019 - Diametros 16 (62):65-77.
    The idea of an eternal and immortal life like the one we lead now seems quite appealing because (i) it will be sufficiently like our own earth-bound life and (ii) we will have the same kinds of desires we have now to want to live an eternal life. This paper will challenge the view that we have a conception of what the conscious experience of an immortal is like, regardless of whether we might want to live it. Given that for (...)
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  6. Divine Energies: The Consuming Fire and the Beatific Vision.A. G. Holdier - 2018 - TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 2 (2).
    I argue that a comprehensive ontological assessment of the beatific vision suggests that an individual’s experience of God’s face is not merely dependent on a revelation of the divine energies, but that it requires a particular mode of reception on the part of the blessed individual grounded in the reality of their faith; lacking faith, what would otherwise be experienced as the blessed vision of God is instead received as a torturous punishment. Therefore, I contend that the beatific vision is (...)
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  7. The Agony of the Infinite: The Presence of God as Phenomenological Hell.A. G. Holdier - 2018 - In Simon Cushing (ed.), Heaven & Philosophy. Lanham, MD: Lexington Books. pp. 119-135.
    Much recent academic literature on the afterlife has been focused on the justice of eternity and whether a good God could allow a person to experience eternal suffering in Hell. Two primary escapes are typically suggested to justify never-ending punishment for sinners: the traditional view focuses the blame for an individual’s condemnation away from God onto the sinner’s freely chosen actions; the universalist position denies the eternality of the punishment on the grounds that God’s inescapable love and eventual victory over (...)
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  8. A Problem for Christian Materialism.Elliot Jon Knuths - 2018 - European Journal for Philosophy of Religion 10 (3):205-213.
    This piece raises a new challenge for Christian materialist accounts of human persons. Revisiting one of the perennial challenges for Christian materialism, explaining the metaphysical compatibility of resurrection and the life everlasting with materialist metaphysics, I argue that resuscitation phenomena reported in scripture undermine van Inwagen’s and Zimmerman’s attempts to reconcile resurrection and materialism. Although this challenge to Christian materialism is not insurmountable, it provides good reason to reject several of the most serious Christian materialist projects and offers a reason (...)
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  9. The Paradox of the End Without End.David Vander Laan - 2018 - Faith and Philosophy 35 (2):157-172.
    In much of Christian thought humans are taken to have an ultimate end, understood as the highest attainable good. Christians also anticipate “the life everlasting.” Together these ideas generate a paradox. If the end can be reached in a finite amount of time, some longer-lasting state will be better still, so the purported end is not the highest good after all. But if the end is to possess some good forever, then it will never be reached. So it seems an (...)
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  10. There Could Be a Light That Never Goes Out. The Metaphysical Possibility of Disembodied Existence.Michele Paolini Paoletti - 2018 - Argumenta 3 (2):353-366.
    According to many philosophers, even if it is metaphysically possible that I exist without my present body or without my present brain, it is not metaphysically possible that I exist without any physical support. Thus, it is not metaphysically possible that I exist in some afterlife world, where I do not have any physical support. I shall argue against such a thesis by distinguishing two different notions of physical and by examining two strategies used by those who defend the thesis. (...)
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  11. ADN ou 'me? L’identité et la résurrection.Alejandro Pérez - 2018 - Proceedings of the XXIII World Congress of Philosophy 61:183-193.
    Comment un homme pourrait-il changer qualitativement (voire perdre tous ses composants) et demeurer numériquement identique après la résurrection ? L’ADN étant l’identité de l’homme, serait-ce la solution ? Nous essayons d’y apporter une réponse à partir de l’essentialisme sérieux d’E. J. Lowe et l’hylémorphisme de Thomas d’Aquin. On propose d’établir la résurrection corporelle et le principe d’Inwagen comme deux étapes fondamentales pour la réflexion d’une ontologie de la résurrection. Cela nous conduit à penser une ontologie de l’âme, la thèse la (...)
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  12. Recension: “Chalamet C., Dettwiler A., Mazzocco M., Waterlot G., (Eds.), Game Over? Reconsidering Eschatology, coll. Theologische Bibliothek Töpelmann, Belin/Boston, De Gruyter, 2017.”. [REVIEW]Alejandro Pérez - 2018 - Nouvelle Revue Théologique 140:688.
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  13. Невідома розвідка професора Київської духовної академії П. П. Кудрявцева про поховання у соборі Києво-Братського монастиря.Volodymyr Bureha - 2017 - Kyivan Academy:180-194.
    Публікація вводить до наукового обігу рукопис професора Київської духовної академії Петра Кудрявцева, присвячений похованням, що були виявлені у 1878–1879 р. під підлогою Богоявленського собору Києво-Братського монастиря. Під час заміни підлоги намісник монастиря спустився у підпомістя собору, де знайшов два раніше невідомих поховання. В одній труні було тіло у священному облаченні та митрі, другу труну, кам’яну, намісник вирішив не відкривати та не оглядати. Інформацію про ці поховання Петро Кудрявцев отримав від не названого ним знавця київської старовини у 1920-ті рр. За його (...)
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  14. Paradise Understood: New Philosophical Essays About Heaven.T. Ryan Byerly & Eric J. Silverman (eds.) - 2017 - Oxford University Press.
    A collection of seventeen philosophical essays that systematically investigate heaven, or paradise, as conceived within theistic religious traditions.
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  15. Heaven and Philosophy.Simon Cushing (ed.) - 2017 - Lanham, MD: Lexington Books.
    This volume is a collection of essays analyzing different issues concerning the nature, possibility, and desirability of heaven as understood by the Abrahamic faiths of Judaism, Christianity. and Islam. Topics include whether or not it is possible that a mortal could, upon bodily death, become an inhabitant of heaven without loss of identity, where exactly heaven might be located, whether or not everyone should be saved, or if there might be alternative destinations (including some less fiery versions of Hell). Chapter (...)
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  16. The Afterlife in Judaism.Tyron Goldschmidt & Aaron Segal - 2017 - In Benjamin Matheson & Yujin Nagasawa (eds.), Palgrave Handbook on the Afterlife. London: Palgrave. pp. 107-27.
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  17. Williams and the Desirability of Body‐Bound Immortality Revisited.A. G. Gorman - 2017 - European Journal of Philosophy:1062-1083.
    Bernard Williams argues that human mortality is a good thing because living forever would necessarily be intolerably boring. His argument is often attacked for unfoundedly proposing asymmetrical requirements on the desirability of living for mortal and immortal lives. My first aim in this paper is to advance a new interpretation of Williams' argument that avoids these objections, drawing in part on some of his other writings to contextualize it. My second aim is to show how even the best version of (...)
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  18. Impeccability and Perfect Virtue.Luke Henderson - 2017 - Religious Studies 53 (2):261-280.
    Whatever else a theory of impeccability assumes about the moral life of heavenly agents, it seems to imply something about the type of actions possible for such agents, along with the quality of their moral characters. Regarding these characters, there are many that have argued impeccable and heavenly agents must also be perfectly virtuous agents. Michael Slote has recently argued, however, that perfect virtue is impossible. Assuming Slote’s argument is successful, a theory of impeccability that relies on the possibility of (...)
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  19. Eternal Punishment, Universal Salvation and Pragmatic Theology in Leibniz.Paul Lodge - 2017 - In Lloyd Strickland, Erik Vynckier & Julia Weckend (eds.), Tercentenary Essays on the Philosophy & Science of G.W. Leibniz. London, UK: Palgrave Macmillan. pp. 301-24.
    This paper explores the issue of Leibniz's commitment to the doctrines of eternal punishment and universal salvation. I argue against the dominant view that Leibniz was committed to eternal punishment, but rather than defending the minority position that Leibniz believed in universal salvation, I suggest that the evidence for his adherence to each is indicative of the way in which he regards religious doctrine as instrumentally valuable. My hypothesis is that Leibniz thought that the appropriateness of advocating eternal damnation, universal (...)
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  20. Digital Afterlives.Eric Steinhart - 2017 - In Yujin Nagasawa & Benjamin Matheson (eds.), Palgrave Handbook of the Afterlife. Basingstoke, UK: Palsgrave. pp. 255-273.
    Digitalists base their thoughts about reality on concepts taken from the sciences of information and computation. For digitalists, these sciences are prior to the physical sciences. Digitalists emphatically reject substance metaphysics. They are neither materialists nor idealists nor dualists. They have their own novel definitions of bodies, minds, lives, and souls. They talk about digital universes running on digital gods, and they regard nature as a recursively self-improving system of computations. They endorse digitized theories of resurrection and reincarnation. But they (...)
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  21. A Puzzle About Death’s Badness: Can Death Be Bad for the Paradise-Bound?Taylor Cyr - 2016 - International Journal for Philosophy of Religion 80 (2):145-162.
    Since at least the time of Epicurus, philosophers have debated whether death could be bad for the one who has died, since death is a permanent experiential blank. But a different puzzle about death’s badness arises when we consider the death of a person who is paradise-bound. The first purpose of this paper is to develop this puzzle. The second purpose of this paper is to suggest and evaluate several potential attempts to solve the puzzle. After rejecting two seemingly attractive (...)
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  22. N.T. Wright and the Body-Soul Predicament: The Presumption of Duality in Ontological Holism.D'Oleo-Ochoa Isaias - 2016 - Stromata 58 (1):111-136.
    N.T. Wright has offered Christian philosophers a proposal where it is apparently possible to hold the belief in the intermediate state-resurrection of the body and an ontological holism in the same sense at the same time. I argue that this not only creates a basic contradiction in Wright’s ontological paradigm, but also it is not a coherent and tenable proposal despite the fact one might eventually find a potential solution to such a quandary.
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  23. Review of "Heaven, Hell, and Purgatory" by Jerry L. Walls. [REVIEW]Lloyd Strickland - 2016 - Reading Religion 1.
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  24. Divine Retribution in Evolutionary Perspective.Isaac Wiegman - 2016 - In Wm Curtis Holtzen & Matthew Nelson Hill (eds.), In Spirit and Truth. Claremont: CST Press. pp. 181-202.
  25. Madness in the Method: Fatal Flaws in Recent Mediumship Experiments.Christian Battista, Nicolas Gauvrit & Etienne LeBel - 2015 - In Keith Augustine & Michael Martin (eds.), The Myth of an Afterlife: The Case against Life After Death. Rowman & Littlefield. pp. 615-630.
    This paper reviews one of the most methodologically rigorous studies of mediumship conducted to date. On the surface, the statistical procedures used by Julie Beischel and Gary E. Schwartz in the study seem to support the existence of anomalous information reception (AIR), but in fact have been misapplied. Other methodological flaws are fatal, including unaccounted for researcher degrees of freedom, which completely calls into question Beischel and Schwartz’s conclusion regarding AIR. We conclude by proposing an experimental design more appropriate for (...)
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  26. On the Origin of Afterlife Beliefs by Means of Memetic Selection.Steve Stewart-Williams - 2015 - In Keith Augustine & Michael Martin (eds.), The Myth of an Afterlife: The Case against Life After Death. Rowman & Littlefield.
    Somewhere in the mists of the past, we somehow picked up the idea of an afterlife from our culture. So, where did this idea come from in the first place? The problem is not that there aren’t any plausible theories to explain it; the problem is that there are too many. Some claim that the belief in an afterlife is wishful thinking; others that it’s a way of encouraging socially desirable behavior; and others still that it represents ancient people’s best (...)
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  27. Transhumanization, Personal Identity, and the Afterlife: Thomistic Reflections on a Dantean Theme.Thomas M. Ward - 2015 - New Blackfriars 96 (1065):564-575.
    Taking Aquinas's metaphysics of human nature as my point of departure and taking inspiration from Dante's concept of transhumanization, I sketch a metaphysics of the afterlife according to which a human person in the interim phase between death and resurrection is not a mere disembodied soul. I offer some theological reasons for thinking that our bodily human nature is essential to what we are and for thinking that we can survive the destruction of our bodies at death. I argue that (...)
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  28. The Incoherence of Denying My Death.Lajos L. Brons - 2014 - Journal of Philosophy of Life 4 (2):68-98.
    The most common way of dealing with the fear of death is denying death. Such denial can take two and only two forms: strategy 1 denies the finality of death; strategy 2 denies the reality of the dying subject. Most religions opt for strategy 1, but Buddhism seems to be an example of the 2nd. All variants of strategy 1 fail, however, and a closer look at the main Buddhist argument reveals that Buddhism in fact does not follow strategy 2. (...)
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  29. Eternity, Boredom, and One’s Part-Whole-Reality Conception.William A. Lauinger - 2014 - American Catholic Philosophical Quarterly 88 (1):1-28.
    Bernard Williams famously argued that eternal life is undesirable for a human because it would inevitably grow intolerably boring. I will argue against Williams and those who share his view. To make my case, I will provide an account of what staves off boredom in our current, earthly-mortal lives, and then I will draw on this account while advancing reasons for thinking that eternal life is desirable, given certain conditions. Though my response to Williams will partly overlap with some prior (...)
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  30. The Science of Life Discovered From Lynnclaire Dennis' Near-Death Experience.Kevin Williams & Lynnclaire Dennis - 2014 - Afterlife.
    Elsevier, the world's leading provider of science and health information, published an academic/scientific textbook about a new mathematical discovery discovered in a near-death experience (NDE) that matches the dynamics of living and life-like (social) systems and has applications in general systems theory, universal systems modelling, human clinical molecular genetics modelling, medical informatics, astrobiology, education and other areas of study. This article is about Lynnclaire Dennis and how she brought back perhaps the greatest scientific discovery ever from a NDE. The Mereon (...)
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  31. Judaism, Reincarnation, and Theodicy.Tyron Goldschmidt & Beth Seacord - 2013 - Faith and Philosophy 30 (4):393-417.
    The doctrine of reincarnation is usually associated with Buddhism, Hinduism and other Eastern religions. But it has also been developed in Druzism and Judaism. The doctrine has been used by these traditions to explain the existence of evil within a moral order. Traversing the boundaries between East and West, we explore how Jewish mysticism has employed the doctrine to help answer the problem of evil. We explore the doctrine particularly as we respond to objections against employing it in a theodicy. (...)
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  32. Personal Identity and Resurrection: How Do We Survive Our Death? Edited by Georg Gasser . Pp. Xvi, 277, Farnham, Ashgate, 2010, £55.00/$99.95. [REVIEW]Derek Michaud - 2013 - Heythrop Journal 54 (2):330-331.
    Book review of Georg Gasser, ed. “Personal Identity: How do we Survive Our Death?” (Ashgate, 2010).
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  33. Digital Theology: Is the Resurrection Virtual?Eric Steinhart - 2012 - In Morgan Luck (ed.), A Philosophical Exploration of New and Alternative Religious Movements. Farnham, UK: Ashgate. pp. 133 - 152.
    Many recent writers have developed a rich system of theological concepts inspired by computers. This is digital theology. Digital theology shares many elements of its eschatology with Christian post-millenarianism. It promises a utopian perfection via technological progress. Modifying Christian soteriology, digital theology makes reference to four types of immortality. I look critically at each type. The first involves transferring our minds from our natural bodies to superior computerized bodies. The second and third types involve bringing into being a previously living (...)
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  34. Immortality.Gabriel Andrade - 2011 - In James Fieser & Bradley Dowden (eds.), Internet Encyclopedia of Philosophy.
    Immortality is the indefinite continuation of a person’s existence, even after death. In common parlance, immortality is virtually indistinguishable from afterlife, but philosophically speaking, they are not identical. Afterlife is the continuation of existence after death, regardless of whether or not that continuation is indefinite. Immortality implies a never-ending existence, regardless of whether or not the body dies (as a matter of fact, some hypothetical medical technologies offer the prospect of a bodily immortality, but not an afterlife). Immortality has been (...)
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  35. Afterlife Beliefs: Category Specificity and Sensitivity to Biological Priming.Judith Bek & Suzanne Lock - 2011 - Religion, Brain and Behavior 1 (1):5-17.
    Adults have been shown to attribute certain properties more frequently than others to the dead. This category-specific pattern has been interpreted in terms of simulation constraints, whereby it may be harder to imagine the absence of some states than others. Afterlife beliefs have also shown context-sensitivity, suggesting that environmental exposure to different types of information might influence adults? reasoning about post-death states. We sought to clarify category and context effects in adults afterlife reasoning. Participants read a story describing the death (...)
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  36. On Imagining the Afterlife.K. Mitch Hodge - 2011 - Journal of Cognition and Culture 11 (3-4):367-389.
    The author argues for three interconnected theses which provide a cognitive account for why humans intuitively believe that others survive death. The first thesis, from which the second and third theses follow, is that the acceptance of afterlife beliefs is predisposed by a specific, and already well-documented, imaginative process - the offline social reasoning process. The second thesis is that afterlife beliefs are social in nature. The third thesis is that the living imagine the deceased as socially embodied in such (...)
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  37. Why Immortality Alone Will Not Get Me to the Afterlife.K. Mitch Hodge - 2011 - 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 immortality, (...)
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  38. Hell Despite Vagueness: A Response to Sider.Matthew Konieczka - 2011 - Sophia 50 (1):221-232.
    Ted Sider argues that a binary afterlife is inconsistent with a proportionally just God because no just criterion for placing persons in such an afterlife exists. I provide a possible account whereby God can remain proportionally just and allow a binary afterlife. On my account, there is some maximum amount of people God can allow into Heaven without sacrificing some greater good. God gives to all people at least their due but chooses to allow some who do not deserve Heaven (...)
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  39. Destiny and Deliberation: Essays in Philosophical Theology.Jonathan L. Kvanvig - 2011 - Oxford University Press UK.
    Jonathan Kvanvig presents a compelling new work in philosophical theology on the universe, creation, and the afterlife. Organised thematically by the endpoints of time, the volume begins by addressing eschatological matters and the doctrines of heaven and hell and ends with an account of divine deliberation and creation. Kvanvig develops a coherent theistic outlook which reconciles a traditional, high conception of deity, with full providential control over all aspects of creation, with a conception of human beings who are free and (...)
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  40. The Problem of Heaven.Brian Ribeiro - 2011 - Ratio 24 (1):46-64.
    An argument against the rationality of desiring to go to heaven might be put in the form of a trilemma: (1) any state of being that both lasts eternally and preserves me as the person I am would be hellish and therefore would not be a state of being that I could have any reason to desire; (2) any state of being that lasts eternally and yet fails to preserve my personhood by turning me into a non-person would not be (...)
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  41. Do Near-Death Experiences Provide a Rational Basis for Belief in Life After Death?Andrew J. Dell’Olio - 2010 - Sophia 49 (1):113 - 128.
    In this paper I suggest that near-death experiences (NDEs) provide a rational basis for belief in life after death. My argument is a simple one and is modeled on the argument from religious experience for the existence of God. But unlike the proponents of the argument from religious experience, I stop short of claiming that NDEs prove the existence of life after death. Like the argument from religious experience, however, my argument turns on whether or not there is good reason (...)
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  42. Transcending Death : The Reasoning of the "Others" and Afterlife Hopes in Wisdom 1-6.Daniel J. Harrington - 2010 - In John J. Collins & Daniel C. Harlow (eds.), The "Other" in Second Temple Judaism: Essays in Honor of John J. Collins. W.B. Eerdmans Pub. Co..
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  43. Cognitive Foundations of Aftelife Beliefs.K. Mitch Hodge - 2010 - Dissertation, Queen's University Belfasst
    Recent research (Bering 2002, 2006) into what has become known as “the folk psychology of souls” demonstrates that humans intuitively believe that others survive death. Additional research (Harris & Gimenéz, 2005; Astuti & Harris, 2008) has demonstrated that this belief is highly context sensitive. In this thesis, the author presents this research and provides a critical analysis of the findings based on philosophical and empirical concerns. The author also presents and critically analyses several theories that have been proposed to explain (...)
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  44. Surviving Death.Mark Johnston - 2010 - Princeton University Press.
  45. The Sceptical Academy: Decline and Afterlife.Carlos Lévy - 2010 - In Richard Arnot Home Bett (ed.), The Cambridge Companion to Ancient Scepticism. Cambridge University Press. pp. 81.
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  46. Kierkegaard's "New Argument" for Immortality.Tamara Monet Marks - 2010 - 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. In responding (...)
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  47. Out-of-Body and Near-Death Experiences: Brain-State Phenomena or Glimpses of Immortality?Michael N. Marsh - 2010 - Oxford University Press.
    Discrediting 'mystical' or 'psychical' interpretations of out-of-body and near-death experiences, Michael Marsh demonstrates how these phenomena are explicable in terms of brain neurophysiology and its neuropathological disturbances, and discusses the theological and philosophical implications of his hypotheses.
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  48. Immanent Causation and Life After Death.Eric T. Olson - 2010 - In G. Gasser (ed.), Personal Identity and Resurrection. Ashgate. pp. 51-66.
    The paper concerns the metaphysical possibility of life after death. It argues that the existence of a psychological duplicate is insufficient for resurrection, even if psychological continuity suffices for personal identity. That is because our persistence requires immanent causation. There are at most three ways of having life after death: if we are immaterial souls; if we are snatched bodily from our deathbeds; or if there is immanent causation ‘at a distance’ as Zimmerman proposes--but this requires an ontology of temporal (...)
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  49. The Afterlife - Smith Traversing Eternity. Texts for the Afterlife From Ptolemaic and Roman Egypt. Pp. Xx + 725, Maps, Pls. Oxford: Oxford University Press, 2009. Cased, £125. ISBN: 978-0-19-815464-8. [REVIEW]Alexandra Von Lieven - 2010 - The Classical Review 60 (2):509-511.
  50. Aristotle's Categories and the Soul : An Annotated Translation of Al-Kindī's That There Are Separate Substances.Peter Adamson & Peter E. Pormann - 2009 - In Maha Elkaisy-Friemuth & John M. Dillon (eds.), The Afterlife of the Platonic Soul: Reflections of Platonic Psychology in the Monotheistic Religions. Brill.
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