Sentences with phrase «on the immortality of»

«Foreword,» The Father Shore: An Anthology of World Opinion on the Immortality of the Soul, edited by Nathaniel Edward Griffin and Lawrence Hunt (Boston and New York: Houghton Mifflin Co., 1934), xvii.

In 1967, he published a second article on the immortality of the soul that stirred many Presbyterians in New Zealand to take action.

Chelsea Quinn Yarbro's Saint - Germain collection focuses less on the blood - drinking and more on the immortality of her vampire as he moves through time in a series which could easily double as historical fantasy.

In AD 41, Pomponius Mela describes the British warrior in astonishment and ascribes their extraordinary bravery to their religious doctrine, based on the immortality of the soul.

Not exact matches

While Sirius was wrought from Rothblatt's passions regarding the commercial capacities of outer space, today she is on the hunt for immortality, a pursuit that currently includes the creation of robots called «mindclones,» or digital replicas of human minds.

A hedge fund manager is the latest to embark on one of the most ancient of human quests: immortality.

Still, as we get into the Phaedo, particularly its claim for the soul's immortality, it dawns on several of my more thoughtful students that the body is merely the temporary repository of a soul that may go on to inhabit any number of other beings (even donkeys!)

He defends neither his version of the cosmological proof for God's existence, his unique twist on Leibniz» idea that God created the best of all possible worlds, nor his once - celebrated demonstrations of the soul's immortality.

One of the major factors in concentrating attention on the individual has always been faith in some form of immortality.

As we shall see in a succeeding chapter, so persistent was this realistic manner of thinking that, however sublimated, it still underlies and is necessary to explain the Jewish - Christian passages on immortality in the New Testament.

If we are to rest on the solid ground of communicable experience, we must return in our discussion of immortality to the basic experiences which give rise to the belief.

Building on the Platonic understanding of hell as the place where unpunished violations of justice are requited, Schall argues it is the consequence of our free will («the other side of human dignity») and of the significance of human action, opening up trains of thought in the direction of the immortality of the soul and the resurrection of the body - and finding this all pleasurable, «even amusing» (p. 121) in terms of logic and reason.

First, young Christians are increasingly turning away from the supernatural nonsesnse of religion (immortality, mind reading, sky - gods, talking snakes etc.) and no longer buy into the core morality of the evangelicals on important issues like gay rights and $ exual mores.

Up to now our attention has been focused on the last things in the lives of individuals: personal death, particular judgment, immortality, an interim state, heaven / hell, and bodily resurrection.

Whitehead's lecture on «Immortality» is seen as an example of the kind of cosmic view that comes from the generalization provided by a realistic system of education.

This thrust toward immortality can be expressed in, a variety of ways — biologically by living on through one's sons or daughters or one's community or nation, theologically through resurrection or eternal life, or culturally through works and contributions which persist beyond ones death.

Nowhere does Bingham give careful attention to how soul and immortality have actually been used by religious communities, nor does he admit explicitly that Churchland's remarks on germs versus demons and the pitting of Ptolemy against Galileo amounts to saying that religious terms are comparable to pre-Copernican astronomical theories.

Mithra Was born of a virgin on December 25th, in a cave, attended by shepherds Was considered a great traveling teacher and master Had 12 companions or disciples Promised his followers immortality Performed miracles Sacrificed himself for world peace Was buried in a tomb and after three days rose again Was celebrated each year at the time of His resurrection (later to become Easter) Was called «the Good Shepherd» Was identified with both the Lamb and the Lion Was considered to be the «Way, the Truth and the Light,» and the «Logos,» «Redeemer,» «Savior» and «Messiah.»

It is clear that Mbiti does not really mean «immortality» because he goes on to tell us that the «living dead» do eventually die insofar as sooner or later, perhaps generations later, the surviving community will forget the contributions and even the name of the deceased person at which time s / he becomes «completely dead» / dead - dead.

Diodorus writes that, «For as regards the magnitude of the deeds which he accomplished it is generally agreed that Heracles has been handed down as one who surpassed all men of whom memory from the beginning of time has brought down an account; consequently it is a difficult attainment to report each one of his deeds in a worthy manner and to present a record which shall be on a level with labours so great, the magnitude of which won for him the prize of immortality.»

3 If the logical subject is a future actual occasion, it must be anticipated on the basis of the feeling of the objective immortality inherent in immediate fact (PR 425).

Reading through the literature of Charles Hartshorne on the issue of immortality is a richly rewarding experience.

The instrument may perish but the tune survives and, as it is often argued by those who would attempt to bring «immortality of the soul» and some residual meaning of «resurrection'together into a single conception, that tune might very well be played on another instrument if one does not accept the idea that tunes can exist, so to say, without any expression through some instrumentality.

In the nature of the case the evidence needed for reasoned proof on empirical grounds is not accessible, and we had better frankly admit that our faith in immortality is a faith, coherent with what we know of God and his ways with men, and not a conclusion from scientific evidence.

In this particular context, Whitehead is presenting his own resolution to the problem posed by the fluency and transience of the world, so subjective immortality of the soul takes on the guise of a discarded alternative.

Yet the subjective immortality arising from his own position on God's retention of the occasion's immediacy would rule out any infinite or unending sequence of new occasions added to the former temporal series, since the locus of subjective immortality would be the divine concrescence.

This bears directly on the question of subjective immortality and the prospect of eternal reward or punishment.

He argues that the current emphasis on the resurrection of the body is incoherent without the idea that the soul is immortal — «belief in the resurrection of the body without the immortality of the soul... fails to secure the resurrection of the same person» (p. 115).

But the solution to the problem of whether the preservation of all values is a logical implicate of Whitehead's principles (and whether the idea is empirically valid) is at least partly dependent on the answers that are given to these concepts: (A) «elimination» (which involves «negative prehensions»); (B) «objective immortality»; and (C) the «incompatibility of values.»

This aspect of her book is often downplayed, as when commentators celebrate her literary immortality by citing her prophetic line, «I want to go on living even after my death!»

Selman, on the other hand, seeks to subvert this same trend by constructing an extended argument in favour of the immortality of the soul (chapter 10).

McCabe had already said in an earlier talk on «The Immortality of the Soul» that «the subsistence of the soul has no more content» for Aquinas than that «a man has an operation by his soul which is not an operation of the body».

It also rests on something deeper than speculation about an infinitely prolonged life in the form of what is often meant by immortality of the soul.

But why should God's goodness be correlative to or dependent upon the preservation of individuals as such, that is, on immortality?

I interpret the Genesis story of our exile from the Garden where there was access to the Tree of Life (temporal immortality) not as punishment; but as placing a limit on temporal existence to keep us focused on Eternal values.

Though all of our experiences may contribute to the divine experience and enjoyment, such objective immortality does not help or comfort the individual worshiper who, presumably, needs assurance that God is on his side.

The emphasis on degree of difference is also seen in a relational understanding of immortality, resurrection, judgment, heaven and hell.

At the time Thornton had closely read The Concept of Nature (1920) and Principles of Natural Knowledge (2d edition, 1925), tended to interpret Science and the Modern World (1925) in line with these earlier works, and was acquainted with Religion in the Making (1926) though somewhat unsure what to make of its doctrine of God.2 He took comfort in Whitehead's remark concerning the immortality of the soul, and evidently wanted to apply it to all theological issues: «There is no reason why such a question should not be decided on more special evidence, religious or otherwise, provided that it is trustworthy.

A comparison with the earlier philosophical debate on immortality offers an insight into the importance of the change in perspective.

As individuals on earth we always live in a close relationship with the rest of humanity; so also will it be in our immortality.

Reinhold Niebuhr wrote: «All the plausible and implausible proofs for the immortality of the soul are efforts on the part of the human mind to master and to control the consummation of life.

It was an ending that brought tears to my own eyes as I watched Diana, both blessed and cursed with immortality, realize that she will mourn Trevor literally forever as she takes on the noble but never - ending task of rescuing mortals from their own appalling pickles.

Historically, there have been three routes taken to explore that possibility: the philosophical examination of the idea of immortality; various religious beliefs and speculations on an eternal life; and, most recently, a reinvigorated scientific dream of overcoming aging and death.

The immortality that medical science would make possible could not satisfy this kind of longing, he says, and here he seems right on target.

As to the third postulate, that of the existence of God, we respect its character as postulate, that is, as a theoretical proposition dependent on a practical exigency, if we tie it very directly to the first through the second: if the postulate of immortality deploys the temporal - existential dimension of freedom, the postulate of the existence of God manifests existential freedom as the philosophical equivalent of the gift.

Man has repeatedly rebelled against his creatureliness and sought earnestly for immortality, on the grounds that he thought he was worthy of something better than a finite historical existence.

Whitehead never returned to a positive treatment of this question, largely because his own interest focused on quite a different conception of immortality.

On the other hand, it is clear that he regards his philosophy as perfectly open to the possibility of immortality and that relevant evidence might in principle be obtained.

Without denying this objective immortality, David Griffin has examined the possibility of subjective survival more positively, 4 and John Cobb has speculated about the possible interpenetration of such souls in the hereafter in ways that overcome their possible self - centeredness.5 Marjorie Suchocki has also explored ways in which we may live on in God which are quite different from these conceptions of the immortality of the soul.6

A discussion on the destiny of man and «immortality,» considered in the light of the views of both Whitehead and Hartshorne.