Reflected View on the Personal Afterlife (original) (raw)
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Journal of Religious Thought, 2017
Some Christian philosophers, including lynne Rudder Baker, have a physicalistic account of life after death. Baker believes that her constitution viewpoint about Personal identity is more compatible with the Christian view of the afterlife. According to her viewpoint, the property of having the First Person perspective is the criterion of personal identity. Therefore person will remain after death, because of remaining this property which continues with a kind of body that is suitable for the other world which created by a wondrous divine action. This paper seeks to explain baker’s viewpoint concerning the relation between constitution view and personal identity and her justification about her view’s compatibility with the Christian teachings, and criticizing her view after that. Some of the points that we have put them under criticism are some Internal contradictions and philosophical problems, like the reduction of personal identity to a property, and incompatibility between Baker’s viewpoint with some religious doctrines. This kind of problems indicate that Baker’s theory has failed to explain the afterlife according to the physicalistic approach and Christian doctrines. Keywords: Constitution View, Afterlife, First Person Perspective, Physicalistic, Lynne Rudder Baker
The Metaphysics of Personal Identity
2016
One of the most debated topics in medieval philosophy was the metaphysics of identity—that is, what accounts for the distinctness (non-identity) of different individuals of the same, specific kind and the persistence (self-identity) of the same individuals over time and in different possible situations, especially with regard to individuals of our specific kind, namely, human persons. The first three papers of this volume investigate the comparative development of positions. One problem, considered by William of Auvergne and Albert the Great, deals with Aristotle’s doctrine of the active intellect and its relation to Christian philosophical conceptions of personhood. A larger set of issues on the nature and post-mortem fate of human beings is highlighted as common inquiry among Muslim philosophers and Thomas Aquinas, as well as Aquinas and the modern thinker John Locke. Finally, the last two papers offer a debate over Aquinas’s exact views regarding whether substances persist identically across metaphysical “gaps” (periods of non-existence), either by nature or divine power.
The Coceivability of a Disembodied Personal Life Beyond Death Based on David Lund’s Views
2020
As science focuses exclusively on the physical, it seems to assume that the brain has a key role in the origin if not also the constitution of our consciousness; and thus the destruction of the brain, the nervous system, and the body makes it pointless or even absurd to think of any personal consciousness after death. But one need not be convinced by this. However, any effort to investigate a possible post-mortem life depends on forming a coherent conception of what such a life could be. Can we speak, without incoherence or contradiction, of a person continuing to exist after death in a disembodied state? Our concern in this study lies here. Based on Lund's view, we will present and defend an argument that one can conceive of a self who is fully embedded in the natural world and deeply embodied in a physical organism, and yet could have a rich variety of experiences in an afterworld encountered after death. In this theory, the close association of the mental and the physical is ...
Knowledge and Reality - Personal identity as a constitution out of soul and body
I will argue in this paper that our personal identity is neither soul nor body, nor is it a composite of the two but it is a constitution out of the soul and the body. This constitutive view is one that subsumes and harmonizes the views of personal identity such as animalism, the brain view, the psychological continuity view, and soul view. The harmonizing is done by categorizing the psychological continuity view under the soul view, and brain view and animalism view under the body. First, I will define the terms soul, body and the constitution out of the two. Next, I will show how harmonizing overcomes the problems of the individual views of personal identity. Following that, I will raise an objection against my claim by stating that the act of the non-physical soul only being able to manifest itself physically makes it a physical substance. I will then refute that objection by stating that the essence of the soul and mental thoughts is its non-physicality and our instinctive views the physical and mental substances. The conclusion will summarise the points and reiterate that our personal identity is a constitution out of the soul and body
"Persons, Souls and Life After Death"
Neo-Aristotelian Metaphysics and the Theology of Nature, 2021
Thomistic Hylomorphists claim that we human persons have rational or intellective souls which can continue to exist separately from our bodies after we die. Much of the recent scholarly discussion of Thomistic Hylomorphism has centered on this thesis and the question of whether human persons can survive death along with their souls or whether only their souls can survive in this separated, disembodied, post-mortem state. As a result, two rival versions of Thomistic Hyomorphism have been formulated: Survivalism and Corruptionism. This chapter makes a new contribution to the debate between Survivalists and Corruptionists by identifying a heretofore undiscussed problem for Corruptionist Thomistic Hylomorphism. In particular, it is argued that if Corruptionists were right that human persons cannot survive their deaths along with their souls, this would undermine the grounds on which all Thomistic Hylomorphists, including Corruptionists, rely to justify their belief that our souls can continue to exist after our deaths. Given this, it is argued that Thomistic Hylomorphists have grounds for thinking that our souls can continue to exist after our deaths only if they allow, as Survivalists do and Corruptionists do not, that we human persons can continue to exist after our deaths, with souls but no bodies.
DEATH AND POSSIBLE AFTERLIFE: WHAT IT SIGNIFIES AND WHY IT AFFECTS THE WAY WE LIVE
There is a pattern to the way most humans live, that of how their actions will affect their future, and in most cases, how their actions will affect their journey after death. Different cultures and religions may have formulated different benchmarks or guidelines to this effect, but one thing remains clear, the purpose of these rules and guidelines for the way we live are done keeping in mind what we want to happen to us after death. We know for a fact that Human beings, like all other organic creatures, die and the physical body perishes. But, there is a widespread and popular belief that in some way this death is survivable, that there is a possibility of life after death. This concept of some kind of journey after death has become possibly the most debated topic, and has created countless theories over time. On different levels, human actions are guided by the enigma of what will be in store for them after death. This paper looks in to the various teachings and beliefs of different cultures and religions and how they have shaped the understanding of death and how this thought process was furthered through literature and has been used to manipulate the emotions of audiences through history and changed the way people perceive death and the consequences on the way they live their lives.