See also:

• IMMORTALITY (Lat. in-, not, mortalis, mortal, from mors, death)

IMMORTALITY (See also:

• LAT

Lat. in-, not, mortalis, mortal, from mors, See also:

• DEATH

death)  , the See also:

• CONDITION (Lat. condicio, from condicere, to agree upon, arrange; not connected with conditio, from condere, conditum, to put together)

condition or quality of being exempt from See also:

• DEATH

death or annihilation . This condition has been predicated of See also:

• MAN
• MAN, ISLE OF (anc. Mona)

man, both See also:

• BODY

body and soul, in many senses; and the See also:

• TERM

term is used by See also:

• ANALOGY (Gr. avaXo-yLa, proportion)

analogy of those whose deeds or writings have made a lasting impression on the memory of man . The belief in human See also:

• IMMORTALITY (Lat. in-, not, mortalis, mortal, from mors, death)

immortality in some See also:

• FORM (Lat. forma)

form is almost universal; even in See also:

• EARLY
• EARLY, JUBAL ANDERSON (1816-1894)

early animistic cults the germ of the See also:

• IDEA (Gr. Ibia, connected with i&eiv, to see; cf. Lat. species from specere, to look at)

idea is See also:

• PRESENT

present, and in all the higher religions it is an important feature . This See also:

• ARTICLE (from Lat. articulus, a joint)

article is confined to summarizing the philosophical or scientific arguments for, and objections to, the See also:

• DOCTRINE

doctrine of the persistence of the human soul after death . For thg See also:

• CHRISTIAN
• CHRISTIAN, WILLIAM (1608-1663)

Christian doctrine, see See also:

• ESCHATOLOGY
• ESCHATOLOGY (Gr. &rXaros, last, and A6yos, science; the " doctrine of last things ")

ESCHATOLOGY; and for other religions see the See also:

• SEPARATE

separate articles . In the Orphic mysteries "the soul was See also:

• REGAL

regal as a See also:

• PART

part of the divine, a particula aurae divinae, for which the body in its limited and perishable condition was no See also:

• FIT

fit See also:

• ORGAN

organ, but a See also:

• GRAVE

grave or See also:

• PRISON (derived through the Fr. from the Lat. prehensio, seizure)

prison(ro viaµa ojia) . The existence of the soul in the body was its See also:

• PUNISHMENT (from Lat. punire, to punish, from poena, punishment, Gr. 7rocvil)

punishment for sins in a previous condition; and the See also:

• DOOM (Old Eng. dOm, a word common to Tent. languages for that which is set up or ordered, from " do," in its original meaning of " place "; cf, Gr. &Ass, from stem of ri'rust)

doom of its sins in the body was its descent into other bodies, and the postponement of its deliverance " (Salmond's Christian Doctrine of Immortality, p . 109) . This deliverance was what the mysteries promised . A remarkable passage in See also:

• PINDAR (Gr. HivSapos, c. 522–443 B.c.)

Pindar (Thren . 2) is thus rendered by J . W .

See also:

• DONALDSON, JOHN WILLIAM (1811-1861)
• DONALDSON, SIR JAMES (183x- )

Donaldson (Pindar's Epinician or Triumphal Odes, p . 372) . " By a happy See also:

• LOT
• LOT (Lat. Oltis)

lot, all persons travel to an end See also:

• FREE

free of toil . And the body, indeed, is subject to the powerful See also:

• INFLUENCE (Late Lat. influentia, from influere, to flow in)

influence of death; but a See also:

• SHADOW (0. Eng. Schadewe, sceadu; a form of " shade "; connected with Gr. 6-Ore's, darkness)

shadow of vitality is still See also:

• LEFT

left alive, and this alone is of divine origin; whileour limbs are in activity it sleeps; but, when we See also:

• SLEEP (0. Eng. slcepan; Ger. schlafen; cf. Lat. labi, to glide, and " slip ")

sleep, it discloses to the mind in many dreams the future See also:

• JUDGMENT

judgment with regard to happiness and misery." The belief of See also:

• SOCRATES

Socrates is uncertain . In the See also:

• APOLOGY (from Gr. &aoXoyia, defence)

Apology he is represented as sure that " no evil can happen to a See also:

• GOOD, JOHN MASON (1764-1827)

good man, either in See also:

• LIFE

life or after death, " but as not knowing whether " death be a See also:

• STATE
• STATE, GREAT OFFICERS OF

state of nothingness and utter unconsciousness, or a See also:

• CHANGE (derived through the Fr. from the Late Lat. cambium, cambiare, to barter; the ultimate derivation is probably from the root which appears in the Gr. «a urmu', to bend)

change or See also:

• MIGRATION

migration of the soul from this See also:

• WORLD

world to the next" (i . 40, 41) . In the See also:

• PHAEDO

Phaedo a confident expectation is ascribed to him . He is not the body to be buried; he will not remain with his See also:

• FRIENDS, SOCIETY
• FRIENDS, SOCIETY OF

friends after he has drunk the See also:

• POISON

poison, but he will go away to the happiness of the blessed . The silence of the Memorabilia of See also:

• XENOPHON

Xenophon must be admitted as an See also:

• ARGUMENT

argument to the contrary; but the See also:

• PROBABILITY (Lat. probabilis, probable or credible)

probability seems to be that See also:

• PLATO

Plato did not in the Phaedo altogether misrepresent the See also:

• MASTER (Lat. magister, related to tnagis, more, as the corresponding minister is to minus, less; the English form is due partly to the O. Eng. maegister, and partly to O. Fr. maistre, mod. maitre; cf. Du. meester, Ger. Meister, Ital. maestro)

Master . In Plato's thought the belief held a prominent position . " It is noteworthy," says See also:

• PROFESSOR (the Latin noun formed from the verb profiteri, to declare publicly, to acknowledge, profess)

Professor D . G .

See also:

• RITCHIE, CHARLES THOMSON RITCHIE, 1ST BARON (1838-1906)
• RITCHIE, DAVID GEORGE (1853-1903)

Ritchie, " that, in the various dialogues in which Plato speaks of immortality, the arguments seem to be of different kinds, and most of them quite unconnected with one another . In the See also:

• PHAEDRUS

Phaedrus (245 c) the argument is, that the soul is self-moving, and, therefore, immortal; and this argument is repeated in the See also:

• LAWS

Laws (x . 894, 895) . It is an argument that Plato probably inherited from See also:

• ALCMAEON

Alcmaeon, the physician of Croton (Arist . De An. i . 2, § 17 405 A 29), whose views were closely connected with those of the Pythagoreans . In the Phaedo the See also:

• MAIN (from the Aryan root which appears in " may " and " might," and Lat. magnus, great)
• MAIN (Lat. Moenus)

main argument up to which all the others See also:

• LEAD
• LEAD (pronounced iced)

lead is that the soul participates in the idea of life . Recollection (anamnesis) alone would prove pre-existence, but not existence after death . In the tenth See also:

• BOOK

book of the See also:

• REPUBLIC (Lat. respublica, a commonweal or common-wealth)

Republic we find the curious argument that the soul does not perish like 'the body, because its characteristic evil, See also:

• SIN
• SIN (O. Eng. syn: a common Teutonic word, cf. Dutch zonde, Ger. Siinde)

sin or wickedness does not kill it as the diseases of the body See also:

• WEAR

wear out the bodily life . In the See also:

• TIMAEUS (c. 345—c. 250 B.e.)

Timaeus (4r A) the immortality even of the gods is made dependent on the will of the Supreme Creator; souls are not in their own nature indestructible, but persist because of His goodness . In the Laws (xii . 959 A) the notion of a future life seems to be treated as a salutary doctrine which is to be believed because the legislator enacts it (Plato, p .

146) . The estimate to be formed of this reasoning has been well stated by Dr A . M . See also:

• FAIRBAIRN, ANDREW MARTIN (1838- )
• FAIRBAIRN, SIR WILLIAM

Fairbairn, " Plato's arguments for immortality, isolated, modernized, may be feeble, even valueless, but allowed to stand where and as he himself puts them, they have an altogether different See also:

• WORTH
• WORTH, CHARLES FREDERICK (1825-1895)

worth . The ratiocinative parts of the Phaedo thrown into syllogisms may be easily demolished by a hostile logician; but in the See also:

• DIALOGUE

dialogue as a whole there is a subtle spirit and cumulative force which See also:

• LOGIC (Xoy1K7, sc. rixvrt, the art of reasoning)

logic can neither seize nor See also:

• ANSWER (derived from and, against, and the same root as swear)

answer " (Studies in the See also:

• PHILOSOPHY (Gr. gthos, fond of, and vo4 (a, wisdom)

Philosophy of See also:

• RELIGION
• RELIGION, FOLKLORE, CUSTOM

Religion, p . 226, 1876) . See also:

• ARISTOTLE
• ARISTOTLE (384-322 B.C.)

Aristotle held that the vas or active intelligence alone is immortal . The See also:

• STOICS

Stoics were not agreed upon the question . See also:

• CLEANTHES (c. 301-232 or 252 B.C.)

Cleanthes is said to have held that all survive to the See also:

• GREAT

great conflagration which closes the See also:

• CYCLE
• CYCLE (Gr. KUK)^os, a circle)

cycle, See also:

• CHRYSIPPUS (c. 280-2o6 B.c.)

Chrysippus that only the See also:

• WISE, HENRY ALEXANDER (1806-1876)
• WISE, ISAAC MAYER (1819-1900)

wise will . See also:

• MARCUS

Marcus Aurelius teaches that even if the spirit survive for a See also:

• TIME (0. Eng. Lima, cf. Icel. timi, Swed. timme, hour, Dan. time; from the root also seen in " tide," properly the time of between the flow and ebb of the sea, cf. O. Eng. getidan, to happen, " even-tide," &c.; it is not directly related to Lat. tempus)
• TIME, MEASUREMENT OF
• TIME, STANDARD

time it is at last "absorbed in the generative principle of the universe." Epicureanism thought that " the wise man fears not death, before which most men tremble; for, if we are, it is not; if it is, we are not." Death is extinction . See also:

• AUGUSTINE, SAINT (354-430)
• AUGUSTINE, SAINT (d. c.613)

Augustine adopts a Platonic thought when he teaches that the immortality of the soul follows from its participation in the eternal truths . The Apologists themselves welcomed, and commended to others, the Christian See also:

• REVELATION, BOOK OF

revelation as affording a certainty of immortality such as See also:

• REASON (Lat. ratio, through French raison)

reason could not give .

The Aristotelian school in See also:

• ISLAM

Islam did not speak with one See also:

• VOICE (Fr. voix, from Lat. vox)

voice upon the question; See also:

• AVICENNA

Avicenna declared the soul immortal, but See also:

• AVERROES [Abul - Walid Muhammad ibn - Ahmad Ibn-Muhammad ibn-Rushd] (1126-1198)

Averroes assumes only the eternity of the universal See also:

• INTELLECT (Lat. intellectus, from intelligere, to understand)

intellect . Albertus See also:

• MAGNUS, HEINRICH GUSTAV (1802-1870)

Magnus argued that the soul is immortal, as ex se ipss causa, and as See also:

• INDEPENDENT

independent of the body; Pietro Pomponazzi maintained that the soul's immortality could be neither proved nor disproved by any natural reasons . See also:

• SPINOZA, BARUCH (1632-1677)

Spinoza, while consistently with his See also:

• PANTHEISM (Gr. 7rav, all, Oeos, god)

pantheism denying See also:

• PERSONAL

personal immortality, affirms that "the human mind cannot be absolutely destroyed with the body, but there remains of. it something which is eternal " (See also:

• ELLA
• ELLA (d. 588)
• ELLA (d. 867)
• ELLA (d. c. 514)

Ella v. prop. See also:

• XXIII

xxiii.) . The reason he gives is that, as this something " appertains to the essence of the mind," it is " conceived by a certain eternal See also:

• NECESSITY (Lat. necessitas)

necessity through the very essence of See also:

• GOD

God." See also:

• LEIBNITZ (LEIBNIZ), GOTTFRIED WILHELM

Leibnitz, in See also:

• ACCORD (from Fr. accorder, to agree)

accord with the distinctive principle of his philosophy, affirmed the See also:

• ABSOLUTE (Lat. absolvere, to loose, set free)

absolute See also:

• INDEPENDENCE
• INDEPENDENCE, DECLARATION OF
• INDEPENDENCE, WAR OF

independence of mind and body as distinct monads, the See also:

• PARALLELISM, PSYCHOPHYSICAL

parallelism of their functions in life being due to the pre-established See also:

• HARMONY (Gr. dpµovia, a concord of musical sounds, dpA'ew to join; &plan midi (sc. TeXvil)

harmony . For the soul, by its nature as a single See also:

• MONAD (Gr. µovas, unit, from µovos, alone)

monad indestructible and, therefore, immortal, death meant only the loss of the znonads constituting the body and its return to the pre-existent state . The argument of See also:

• ERNST, HEINRICH WILHELM (1814–1865)

Ernst Platner (Philos . Aphor. i . 1174, 1178) is similar . " If the human soul is a force in the narrower sense, a substance, and not a See also:

• COMBINATION (Lat. combinare, to combine)

combination of substances, then, as in the nature of things there is no transition from existence to non-existence, we cannot naturally conceive the end of its existence, any more than we can anticipate a See also:

• GRADUAL (Med. Lat. gradualis, of or belonging to steps or degrees; gradus, step)

gradual annihilation of its existence." He adds a reason that recalls one of Plato's, " As manifestly as the human soul is by means of the senses linked to the present life, so manifestly it attaches itself by reason, and the conceptions, conclusions, anticipations and efforts to which reason leads it, to God and eternity." Against the first See also:

• KIND (O. E. ge-cynde, from the same root as is seen in " kin," supra)

kind of argument, as formulated by See also:

• MOSES (Gr. Mwvo c, Mcoo-i3s)
• MOSES, ASSUMPTION OF

Moses Mendelssohn, See also:

• KANT, IMMANUEL (1724-1804)

Kant advances the objection that, although we may deny the soul extensive quantity, See also:

• DIVISION (from Lat. dividere, to break up into parts, separate)

division into parts, yet we cannot refuse to it intensive quantity, degrees of reality; and consequently its existence may be terminated not by decomposition, but by gradual diminution of its See also:

• POWERS, HIRAM (1805-1873)

powers (or to use the term he coined for the purpose, by elanguescence) . This denial of any reasonable ground for belief in immortality in the Critique of Pure Reason (Transcendental See also:

• DIALECTIC, or DIALECTICS

Dialectic, bk. ii. ch. i.) is, however, not his last word on the subject . In the Critique of the See also:

• PRACTICAL

Practical Reason (Dialectic, ch. i. sec. iv) the immortality of the soul is shown to be a postulate . Holiness, " the perfect accordance of the will with the moral See also:

• LAW
• LAW (0. Eng. lagu, M. Eng. lawe; from an old Teutonic root lag, " lie," what lies fixed or evenly; cf. Lat. lex, Fr. loi)
• LAW, JOHN (1671—1729)
• LAW, WILLIAM (1686-1761)

law," demands an endless progress; and " this endless progress is only possible on the supposition of an endless duration of the existence and See also:

• PERSONALITY (from Lat. persona, originally an actor's mask, from personare,1 to sound through)

personality of the same rational being (which is called the immortality of the soul)." Not demonstrable as a theoretical proposition, the immortality of the soul " is an inseparable result of an unconditional a priori practical law." The moral See also:

• INTEREST

interest, which is so decisive on this question in the See also:

• CASE
• CASE, JOHN (d. 1600)

case of Kant, dominates See also:

• BISHOP (A.S. bisceop, from Lat. episcopus, Gr. irio-Korros, " overlooker " or " overseer ")
• BISHOP, ISABELLA (1832-1904)
• BISHOP, SIR HENRY ROWLEY (1786-1855)

Bishop See also:

• BUTLER
• BUTLER (or BOTELER), SAMUEL (1612–168o)
• BUTLER (through the O. Fr. bouteillier, from the Late Lat. buticularius, buticula, a bottle)
• BUTLER, ALBAN (1710-1773)
• BUTLER, BENJAMIN FRANKLIN (1818-1893)
• BUTLER, CHARLES (1750–1832)
• BUTLER, GEORGE (1774-1853)
• BUTLER, JOSEPH (1692-1752)
• BUTLER, NICHOLAS MURRAY (1862– )
• BUTLER, SAMUEL (1774-1839)
• BUTLER, SAMUEL (1835-1902)
• BUTLER, SIR WILLIAM FRANCIS (1838– )
• BUTLER, WILLIAM ARCHER (1814-1848)

Butler also .

A future life for him is important, because our happiness in it may depend on our present conduct; and therefore our See also:

• ACTION

action here should take into See also:

• ACCOUNT
• ACCOUNT (through O. Fr. acont, Late Lat. comptum, cornputare, to calculate)

account the See also:

• REWARD

reward or punishment that it may bring on us hereafter . As he maintains that probability may and ought to be our See also:

• GUIDE (in Mid. Eng. gyde, from the Fr. guide; the earlier French form was guie, English " guy," the d was due to the Italian form guida; the ultimate origin is probably Teutonic, the word being connected with the base seen in O. Eng. witan, to know)

guide in life, he is content with proving in the first See also:

• CHAPTER (a shortened form of chapiter, a word still used in architecture for a capital; derived from O. Fr. chapitre, Lat. capitellum, diminutive of caput, head)

chapter of the Analogy that " a future life is probable from similar changes (as death) already undergone in ourselves and in others, and from our present powers, which are likely to continue unless death destroy them." While we may fear this, " there is no See also:

• PROOF (in M. Eng. preove, proeve, preve, &°c., from O. Fr . prueve, proeve, &c., mod. preuve, Late. Lat. proba, probate, to prove, to test the goodness of anything, probus, good)

proof that it will, either from the nature of death," of the effect of which on our powers we are altogether ignorant, " or from the analogy of nature, which shows only that the sensible proof of our powers (not the powers themselves) may be destroyed." The See also:

• IMAGINATION

imagination that death will destroy these powers is unfounded, because (1) " this supposes we are compounded, and so discerptible, but the contrary is probable " on metaphysical grounds (the indivisibility of the subject in which consciousness as indivisible inh es, and its distinction from the body) and also experimenta persistence of the living being in spite of changes in the bo y or even losses of parts of the body); (2) this also assumes that " our present living powers of reflection " must be affected in the same way by death " as those of sensation," but this is disproved by their relative independence even in this life; (3) " even the suspension of our present powers of reflection " is not involved in " the idea of death, which is simply See also:

• DISSOLUTION (from Lat. dissolvere, to break up into parts)

dissolution of the body," and which may even " be like See also:

• BIRTH (a word common in various forms to Teutonic languages from the root of the verb " to bear ")

birth, a continuation and perfecting of our powers." " Even if suspension were involved, we cannot infer destruction from it " (See also:

• ANALYSIS (Gr. avci and Meta, to break up into parts)

analysis of chapter i. in See also:

• ANGUS, EARLS OF

Angus's edition) . He recognizes that " reason did, as it well might, conclude that it should finally, and upon the whole, be well with the righteous and See also:

• ILL

ill with the wicked," but only " revelation teaches us thatthe next state of things after the present is appointed for the See also:

• EXECUTION (from Lat. ex-sequor, exsecutus, follow or carry out)

execution of this See also:

• JUSTICE (Lat. justitia)

justice " (ch. ii. See also:

• NOTE
• NOTE (Lat. nota, mark, sign, from noscere, to know)

note ro) . He does not use this See also:

• GENERAL
• GENERAL (Lat. generalis, of or relating to a genus, kind or class)

general anticipation of future judgment, as he might have done, as a See also:

• POSITIVE (or PORTABLE) ORGAN

positive argument for immortality . See also:

• ADAM
• ADAM (or ADAN) DE LE HALE (died c. 1288)
• ADAM, ALEXANDER (1741–1809)
• ADAM, JULIETTE (1836– )
• ADAM, LAMBERT SIGISBERT (1700-1759)
• ADAM, MELCHIOR (d. 1622)
• ADAM, PAUL (1862– )
• ADAM, ROBERT (1728—1792)
• ADAM, SIR FREDERICK (1781-1853)
• ADAM, WILLIAM (1751-1839)

Adam See also:

• FERGUSON, ADAM (1723-1816)
• FERGUSON, JAMES (1710-1776)
• FERGUSON, ROBERT (c. 1637-1714)
• FERGUSON, SIR SAMUEL (1810-1886)

Ferguson (Institutes of Moral Philosophy, p . 119, new ed., 1800) argues that " the See also:

• DESIRE

desire for immortality is an See also:

• INSTINCT

instinct, and can reasonably be regarded as an indication of that which the author of this desire See also:

• WILLS, WILLIAM GORMAN (1828-1891)

wills to do." From the standpoint of See also:

• MODERN

modern See also:

• SCIENCE (Lat. scientia, from scire; to learn, know)

science See also:

• JOHN
• JOHN (1167–1216)
• JOHN (1290-c. 1320)
• JOHN (1296-1346)
• JOHN (1371–1419)
• JOHN (1468-1532)
• JOHN (1801-1873)
• JOHN (Heb. llni')
• JOHN (ZAPOLYA) (1487-1540)
• JOHN, 4TH MARQUESS OF TWEEDDALE (c. 1695-1762)
• JOHN, DON (1545-1578)
• JOHN, DON (1629–1679)
• JOHN, GOSPEL OF ST
• JOHN, or HAYS (1513–1571)
• JOHN, THE APOSTLE
• JOHN, THE EPISTLES OF

John See also:

• FISKE, JOHN (1842-1901)
• FISKE, MINNIE MADDERN (1865– )

Fiske confirms the validity of such an argument; for what he affirms in regard to belief in the divine is equally applicable to this belief in a future life . " If the relation thus established in the See also:

• MORNING

morning See also:

• TWILIGHT

twilight of man's existence between the human soul and a world invisible and immaterial is a relation of which only the subjective term is real and the See also:

• OBJECTIVE, or OBJECT GLASS

objective term is non-existent; then I say it is something utterly without precedent in the whole See also:

• HISTORY

history of creation " (Through Nature to God, 1899, p . 188, 189) . Whatever may have been See also:

• HEGEL, GEORG WILHELM FRIEDRICH (1770-1831)

Hegel's own belief in regard to personal immortality, the logical issue of his absolute See also:

• IDEALISM (from Gr. i5Ea, archetype or model, through been urged of the truth of its point of view is the persistency Fr. idealisme)

idealism has been well stated by W . Windelband (History of Philosophy, p . 633) . " It became clear that in the See also:

• SYSTEM

system of perpetual Becoming and of the dialectical passing over of all forms into one another, the finite personality could scarcely raise a plausible claim to the See also:

• CHARACTER (Gr. xapareri7p, from xap&crew, to scratch)

character of a substance and to immortality in the religious sense." F .

D . See also:

• SCHLEIERMACHER, FRIEDRICH DANIEL ERNST (1768-1834)

Schleiermacher applies the phrase " the immortality of religion " to the religious emotion of•oneness, amid finitude, with the See also:

• INFINITE (from Lat. in, not, finis, end or limit; cf. findere, to deave)

infinite and, amid time, with the eternal; denies any necessary connexion between the belief in the continuance of personal existence and the consciousness of God; and rests his faith on immortality altogether on See also:

• CHRIST (Gr. X pLQTOS, Anointed)
• CHRIST, WILHELM VON (1831-1906)

Christ's promise of living fellowship with His followers, as presupposing their as well as His personal immortality . A . See also:

• SCHOPENHAUER, ARTHUR (1788-186o)

Schopenhauer assigns immortality to the universal will to live; and See also:

• FEUERBACH, ANSELM (1829-188o)
• FEUERBACH, LUDWIG ANDREAS (1804—1872)
• FEUERBACH, PAUL JOHANN ANSELM, RITTER VON (1775-1833)

Feuerbach declares spirit, consciousness eternal, but not any individual subject . R . H . See also:

• LOTZE, RUDOLF HERMANN (1817-1881)

Lotze for the decision of the question See also:

• LAYS

lays down the broad principle, " All that has once come to be will eternally continue so soon as for the organic unity of the world it has an unchangeable value, but it will obviously again cease to be, when that is not the case " (Gr. der Psy. p . 74) . Objections to the belief in immortality have been advanced from the standpoints of See also:

• MATERIALISM (from Lat. materia, matter)

materialism, See also:

• NATURALISM

naturalism, See also:

• PESSIMISM (from Lat. pessimus, worst)

pessimism and pantheism . Materialism argues that, as life depends on a material organism, thought is a See also:

• FUNCTION

function of the See also:

• BRAIN (A.S. braegen)

brain, and the soul is but the sum of See also:

• MENTAL

mental states, to which, according to the theory of psychophysical parallelism, See also:

• PHYSICAL

physical changes always correspond; therefore, the dissolution of the body carries with it necessarily the cessation of consciousness . That, as now constituted, mind does depend on brain, life on body, must be conceded, but that this dependence is so absolute that the function must cease with the organ has not been scientifically demonstrated; the connexion of the soul with the body is as yet too obscure to justify any such dogmatism . But against this inference the following considerations may be advanced: (r) Man does distinguish himself from his body; (2) he is conscious of his personal identity ,through all the changes of his body; (3) in the exercise of his will he knows himself not controlled by but controlling his body; (4) his consciousness warrants his denying the absolute See also:

• IDENTIFICATION (Lat. idem, the same)

identification of himself and his body .

It may further be added that materialism can be shown to be an inadequate philosophy in its attempts to account even for the physical universe, for this is inexplicable without the See also:

• ASSUMPTION, FEAST OF

assumption of mind distinct from, and directive of, See also:

• MATTER

matter . The theory . of psychophysical parallelism has been subjected to a rigorous examination in See also:

• JAMES
• JAMES (Gr. 'IlrKw,l3or, the Heb. Ya`akob or Jacob)
• JAMES (JAMES FRANCIS EDWARD STUART) (1688-1766)
• JAMES, 2ND EARL OF DOUGLAS AND MAR(c. 1358–1388)
• JAMES, DAVID (1839-1893)
• JAMES, EPISTLE OF
• JAMES, GEORGE PAYNE RAINSFOP
• JAMES, HENRY (1843— )
• JAMES, JOHN ANGELL (1785-1859)
• JAMES, THOMAS (c. 1573–1629)
• JAMES, WILLIAM (1842–1910)
• JAMES, WILLIAM (d. 1827)

James See also:

• WARD
• WARD, ADOLPHUS WILLIAM (1837- )
• WARD, ARTEMUS
• WARD, EDWARD MATTHEW (1816-1879)
• WARD, ELIZABETH STUART PHELPS (1844-1911)
• WARD, JAMES (1769--1859)
• WARD, JAMES (1843– )
• WARD, JOHN QUINCY ADAMS (1830-1910)
• WARD, LESTER FRANK (1841– )
• WARD, MARY AUGUSTA [MRS HUMPHRY WARD]
• WARD, WILLIAM (1766-1826)
• WARD, WILLIAM GEORGE (1812-1882)

Ward's Naturalism and See also:

• AGNOSTICISM

Agnosticism, part iii., in which the argument that mind cannot be derived from matter is convincingly presented . See also:

• SIR

Sir See also:

• OLIVER, ISAAC (c. 1566--1617)
• OLIVER, PETER (1594-1648)

Oliver See also:

• LODGE
• LODGE, EDMUND (1756-1839)
• LODGE, H
• LODGE, HENRY CABOT (1850– )
• LODGE, SIR OLIVER JOSEPH (1851– )
• LODGE, THOMAS (c. 1558–1625)

Lodge in his reply to E . See also:

• HAECKEL, ERNST HEINRICH (1834- )

Haeckel's Riddle of the Universe maintains that " life may be something not only ultra-terrestrial, but even immaterial, something outside our present categories of matter and See also:

• ENERGY (from the Gr. ivipyela; iv, in, ipyov, work)

energy; as real as they are, but different, and utilizing them for its own purpose " (Life and Matter, roo6, p . 198) . He rejects the See also:

• ATTEMPT (Lat. adtemptare, attentare, to try)

attempt to explain human personality as " generated by the material molecular aggregate of its own unaided latent See also:

• POWER [WILLIAM GRATTAN] TYRONE (1797-1841)

power," and affirms that the " universe where the human spirit is more at See also:

• HOME
• HOME, DANIEL DUNGLAS (1833-1886)
• HOME, EARLS OF

home than it is among these temporary collocations of matter" is " a universe capable of infinite development, of See also:

• NOBLE, SIR ANDREW (1832- )

noble contemplation, and of lofty joy, See also:

• LONG, GEORGE (1800-1879)
• LONG, JOHN DAVIS (1838– )

long after this See also:

• PLANET (Gr. ssXavirrns, a wanderer)

planet—See also:

• NAY, or NEY

nay the whole See also:

• SOLAR, SOLLER (Lat. solarium, Fr.• galetas, Ital. solaio)

solar system—shall have fulfilled its present See also:

• SPIRE

spire of destiny, and retired See also:

• COLD (in O. Eng. cald and ceald, a word coming ultimately from a root cognate with the Lat. gelu, gelidus, and common in the Teutonic languages, which usually have two distinct forms for the substantive and the adjective, cf. Ger. Kolte, kalt, Dutch koude

cold and lifeless upon its endless way " (pp . 199-200) . In his lecture on Human Immortality (3rd ed., rgo6), Professor See also:

• WILLIAM
• WILLIAM (1143-1214)
• WILLIAM (1227-1256)
• WILLIAM (1J33-1584)
• WILLIAM (A.S. Wilhelm, O. Norse Vilhidlmr; O. H. Ger. Willahelm, Willahalm, M. H. Ger. Willehelm, Willehalm, Mod.Ger. Wilhelm; Du. Willem; O. Fr. Villalme, Mod. Fr. Guillaume; from " will," Goth. vilja, and " helm," Goth. hilms, Old Norse hidlmr, meaning
• WILLIAM (c. 1130-C. 1190)
• WILLIAM, 13TH

William James deals with " two supposed objections to the doctrine." The first is " the law that thought is a function of the brain." Accepting the law he distinguishes productive from permissive or transmissive function (p . 32), and, rejecting the view that brain produces thought, he recognizes that in our present condition brain transmits thought, thought needs brain for its organ of expression; but this does not exclude the possibility of a condition in which thought will be no longer so dependent on brain . He quotes (p . 57) with approval Kant's words, "The death of the body may indeed be the end of the sensational use of our mind, but only the beginning of the intellectual use .

The body would thus be not the cause of our thinking, but merely a condition restrictive thereof, and, although essential to our sensuous and See also:

• ANIMAL
• ANIMAL (Lat. animalis, from anima, breath, soul)

animal consciousness, it may be regarded as an impeder of our pure spiritual life " (Kritik der reinen Vernunft, end ed., p . Soo) . Further arguments in the same direction are derived from the modern school of psychical See also:

• RESEARCH (O. Fr. recerche, from recercher, re- and cercer, mod. chercher, to search; Late Lat. circare, to go round in a circle, to explore)

research (see especially F . W . H . See also:

• MYERS, FREDERIC WILLIAM HENRY (1843-1901)

Myers' Human Personality, 1903) . Another objection is advanced from the standpoint of naturalism, which, whether it issues in materialism or not, seeks to explain man as but a product of the See also:

• PROCESS

process of nature . The universe is so immeasurably vast in See also:

• EXTENSION (Lat. ex, out ; tendere, to stretch)

extension and duration, and man is so small, his home but a speck in space, and his history a span in time that it seems an arrogant assumption for him to claim exemption from the universal law of See also:

• EVOLUTION

evolution and dissolution . This view ignores that man has ideals of absolute value, truth, beauty, goodness, that he consciously communes with the God who is in all, and through all, and over all, that it is his mind which recognizes the vastness of the universe and thinks its universal law, and that the mind which perceives and conceives cannot be less, but must be greater than the See also:

• OBJECT

object of its knowledge and thought . Pessimism suggests a third objection . The present life is so little worth living that its continuance is not to be desired . James See also:

• THOMSON, JAMES (1822-1892)
• THOMSON, JAMES (1834-1882)
• THOMSON, JAMES (r700-1748)
• THOMSON, JOHN (1778-184o)
• THOMSON, JOSEPH (1858-1895)
• THOMSON, SIR CHARLES WYVILLE (1830-1882)
• THOMSON, THOMAS (1773-1852)
• THOMSON, WILLIAM (1819-189o)

Thomson (" B.V.") speaks "of the restful rapture of the inviolate grave," and sings the praises of death and of oblivion .

We cannot admit that the history of mankind justifies his conclusion; for the great See also:

• MAJORITY (Fr. majorite; Med. Lat. majoritas; Lat. major, greater)

majority of men life is a good, and its continuance an object of See also:

• HOPE, ANTHONY
• HOPE, THOMAS (c. 1770-1831)

hope . For pantheism personal immortality appears a lesser good than reabsorption in the universal life; but against this objection we may confidently maintain that worthier of God and more blessed for man is the hope of a conscious communion in an. eternal life of the See also:

• FATHER

Father of all with His whole See also:

• FAMILY

family . Lastly See also:

• POSITIVISM (derived from ponere, whence positus, that which is laid down, certain)

positivism teaches a corporate instead of an individual immortality; man should desire to live on as a beneficent influence in the See also:

• RACE

race . This conception is expressed in See also:

• GEORGE
• GEORGE, 8TH MARQUESS OF TWEEDDALE (1787-1876)
• GEORGE, HENRY (1839—1897)
• GEORGE, LAKE
• GEORGE, SAINT (d. 303)

George See also:

• ELIOT, CHARLES WILLIAM (1834– )
• ELIOT, GEORGE
• ELIOT, JOHN (1604-1690)
• ELIOT, SIR JOHN (1592-1632)

Eliot's lines: "0, may I join the See also:

• CHOIR (0. Fr. cuer from Lat. chorus; pronounced quire, and until the end of the 17th century so spelt, the spelling being altered to agree with the Fr. chceur)

choir invisible Of those immortal dead who live again In minds made better by their presence: live In pulses stirred to generosity, In deeds of daring rectitude, in scorn For miserable aims that end with self, In thoughts See also:

• SUBLIME (Lat. sublimis, exalted)

sublime that See also:

• PIERCE, FRANKLIN (1804—1869)

pierce the See also:

• NIGHT

night like stars, . And with their mild persistence urge man's See also:

• SEARCH, or VISIT AND SEARCH

search To vaster issues." But these possibilities are not mutually exclusive alternatives . A man may live on in the world by his teaching and example as a power for good, a See also:

• FACTOR (from Lat. facere, to make or do)

factor of human progress, and he may also be continuing and completing his course under conditions still more favourable to all most worthy in him . Consciously to participate as a See also:

• PERSON, OFFENCES AGAINST THE

person in the progress of the race is surely a worthier hope than unconsciously to contribute to it as an influence; ultimately to See also:

• SHARE (O. Eng. scearu, chiefly in compounds, e.g. land-scearu, a share of land, from sceran to cut; cf. " shear" )

share the See also:

• TRIUMPH (triumphus)

triumph as well as the struggle is a more inspiring anticipation . In stating' constructively the doctrine of immortality we must assign altogether secondary importance to the metaphysical arguments from the nature of the soul . It is sufficient to show, as has already been done, that the soul is not so absolutely dependent on the body, that the dissolution of the one must necessarily involve the cessation of the other . Such arguments as the indivisibility of the soul and its persistence can at most indicate the possibility of immortality . The juridical argument has some force; the present life does not show that harmony of condition and character which our sense of justice leads us to expect; the wicked prosper and the righteous suffer; there is ground for the expectation that in the future life the anomalies of this life will be corrected . Although this argument has the support of such great names as Butler and Kant, yet it will repel many minds as an See also:

• APPEAL

appeal to the See also:

• MOTIVE (from Lat. movere, to move)

motive of self-interest .

The ethical argument has greater value . Man's life here is incomplete, and the more lofty his aims, the more worthy his labours, the more incomplete will it appear to be . The man who lives for fame, See also:

• WEALTH

wealth, power, may be satisfied in this life; but he who lives for the ideals of truth, beauty, goodness, lives not for time but for eternity, for his ideals cannot be realized, and so his life fulfilled on this See also:

• SIDE
• SIDE (mod. Eski Adalia)

side of the grave . Unless these ideals are mocking visions, man has a right to expect the continuance of his life for its completion . This is the See also:

• LINE

line of argument See also:

• DEVELOPED

developed by Professor See also:

• HUGO, GUSTAV VON (1764–1844)
• HUGO, VICTOR MARIE (1802-1885)

Hugo Miinsterberg in his lecture on The Eternal Life (1905), although he states it in the terms See also:

• PECULIAR

peculiar to his See also:

• PSYCHOLOGY
• PSYCHOLOGY (>Guxrl, the mind or soul, and X yos, theory)

psychology, in which personality is conceived as primarily will . " No endless duration is our See also:

• GOAL

goal, but See also:

• COMPLETE

complete repose in the perfect See also:

• SATISFACTION (Lat. salisfacerc, to satisfy)

satisfaction which the will finds when it has reached the significance, the influence, and the value at which it is aiming " (p . 83) . More general in its appeal still is the argument from the affections, which has been beautifully developed in See also:

• TENNYSON, ALFRED TENNYSON

Tennyson's In Memoriam . The See also:

• HEART
• HEART, LUNG

heart protests against the severance of death, and claims the continuance of love's communion after death; and as man feels that love is what is most godlike in his nature, love's claim has supreme authority . There is a religious argument for immortality . The See also:

• SAINTS, BATTLE OF THE

saints of the See also:

• HEBREW

Hebrew nation were sure that as God had entered into See also:

• FELLOW

fellow-See also:

• SHIP

ship with them, death could not sever them from his presence . This is the argument in See also:

• PSALMS, BOOK
• PSALMS, BOOK OF, or PSALTER

Psalms xvi. and xvii., if, as is probable, the closing verses do See also:

• EXPRESS (through the French from the past participle of the Lat. exprimere, to press out, by transference used of representing objects in painting or sculpture, or of thoughts, &c. in words)

express the hope of a glorious and blessed immortality .

This too is the proof Jesus himself offers when he declares God to be the God of the living and not of the dead (Matt. xxii . 32) . God's companions cannot become death's victims . See also:

• JOSIAH (Heb. yo' shiyydhu, perhaps " Yah [weh] supports ")

Josiah Royce in his lecture on The Conception of Immortality (1900) combines this argument of the soul's See also:

• UNION
• UNION (known locally as Union Hill and officially as Town of Union)

union with God with the argument of the incompleteness of man's life here: " Just because God is One, all our lives have various and unique places in the harmony of the divine life . And just because God attains and wins and finds this uniqueness, all our lives win in our union with Him the individuality which is essential to their true meaning . And just because individuals whose lives have uniqueness of meaning are here only See also:

• OBJECTS

objects of pursuit, the attainment of this very individuality, since it is indeed real, occurs not in our present form of consciousness, but in a life that now we see not, yet in a life whose genuine meaning is continuous with our own human life, however far from our present flickering form of disappointed human consciousness that life of the final individuality may be . Of this our true individual life, our present life is a glimpse, a fragment; ,a hint, and in its best moments a visible beginning . That this individual life of all of us is not something limited in its temporal expression to the life that now we experience, follows from the very fact that here nothing final or individual is found expressed " (PP . 144-146) . R . W . See also:

• EMERSON, RALPH WALDO (1803-1882)
• EMERSON, WILLIAM (1701-1782)

Emerson declares that " the impulse to seek proof of immortality is itself the strongest proof of all." We expect immortality not merely because we desire it; but because the desire itself arises from all that is best and truest and worthiest in ourselves .

The desire is reasonable, moral, social, religious; it has the same worth as the loftiest ideals, and worthiest aspirations of the soul of man . The loss of the belief casts a dark shadow over the present See also:

• FIFE
• FIFE (Fr. fifre; Med. Ger. Schweizerpfeiff, Feldpfeiff; Ital. ottavino)

fife . " No sooner do we try to get rid of the idea of Immortality—than Pessimism raises its See also:

• HEAD (in 0. Eng. heafad; the word is common to Teutonic languages; cf. Dutch hoofd, Ger. Haupt, generally taken to be in origin connected with Lat. caput, Gr. KerbOvi7)
• HEAD, SIR EDMUND WALKER, BART
• HEAD, SIR FRANCIS BOND, BART

head .. . Human griefs seem little worth assuaging; human happiness too paltry (at the best) to be worth increasing . The whole moral world is reduced to a point . Good and evil, right and wrong, become infinitesimal, ephemeral matters . The affections See also:

• DIE
• DIE (Fr. de, from Lat. datum, given)

die away—die of their own conscious feebleness and uselessness . A moral See also:

• PARALYSIS, or PALSY (from Gr. aapal,6a , to relax; Wycliffe has palesy, and another old form of the word is parlesy)

paralysis creeps over us " (Natural Religion, See also:

• POST

Post-script) . The belief exercises a potent moral influence . " The See also:

• DAY (O. Eng. dreg, Ger. Tag; according to the New English Dictionary, " in no way related to the Lat. dies")
• DAY, JOHN (1574-1640?)
• DAY, THOMAS (1748-1789)

day," says Ernest See also:

• RENAN, ERNEST (1823-1892)

Renan, " in which the belief in an after-life shall vanish from the See also:

• EARTH
• EARTH (a word common to Teutonic languages, cf. Ger. Erde, Dutch aarde, Swed. and Dan. jord; outside Teutonic it appears only in the Gr. 'pq'e, on the ground; it has been connected by some etymologists with the Aryan root ar-, to plough, which is seen in
• EARTH, FIGURE OF
• EARTH, FIGURE OF THE

earth will See also:

• WITNESS
• WITNESS (from O. Eng. witan, to know)

witness a terrific moral and spiritual decadence . Some of us perhaps might do without it, provided only that others held it fast . But there is no See also:

• LEVER (through O. Fr. leveour, levere, mod. levier, from Lat. levare, to lift, raise)
• LEVER, CHARLES JAMES (1806-1872)

lever capable of raising an entire See also:

• PEOPLE

people if once they have lost their faith in the immortality of the soul " (quoted by A .

W . Momerie, Immortality, p . 9) . To this belief, many and good as are the arguments which can be advanced for it, a confident certainty is given by Christian faith in the Risen See also:

• LORD
• LORD (O. Eng. hldford, i.e. hldfweard, the warder or keeper of bread, hlIf, loaf; the word is not represented in any other Teutonic language)
• LORD, JOHN (1810-1894)

Lord, and the life and immortality which he has brought to See also:

• LIGHT

light in his See also:

• GOSPEL (O. Eng. godspel, i.e. good news, a translation of Lat. bona annuntiatio, or evangelium, Gr. evayyeXwv; cf. Goth. iu spillon, " to announce good news," Ulfilas' translation of the Greek, from iu, that which is good, and spellon to announce)

Gospel . In addition to the See also:

• WORKS

works referred to above, see R . K . Gaye, The Platonic Conception of Immortality and its Connexion with the Theory of Ideas (1904) ; R . H . See also:

• CHARLES
• CHARLES (1270-1325)
• CHARLES (1421-1461)
• CHARLES (1525-1574)
• CHARLES (c. 1319-1364)
• CHARLES (Fr. Charles; Span. Carlos; Ital. Carlo; Ger. Karl; derived from O.H.G. Charal,latinized as Carolus, meaning originally " man ": cf. Mod.Ger., Kerl," fellow," A.S. ceorl, Mod. Eng. " churl ")
• CHARLES (KARL EITEL ZEPHYRIN LUDWIG; in Rum. CAROL)
• CHARLES [KARL ALEXANDER] (1712-1780)
• CHARLES, ELIZABETH (1828-1896)
• CHARLES, JACQUES ALEXANDRE CESAR (1746-1823)
• CHARLES, THOMAS (1755-1814)

Charles, A See also:

• CRITICAL (in alphabetical order of authors)

Critical History of the Doctrine of a Future Life in See also:

• ISRAEL (Hebrew for " God strives " or " rules "; see Gen. xxxii. 28; and the allusion in Hosea xii. 4)

Israel, in Judaism and in See also:

• CHRISTIANITY

Christianity (1.899) ; E . Petavel, The Problem of Immortality (Eng. trans. by F . A . Freer, 1892) ; J .

Fiske, The Destiny of Man, viewed in the Light of his Origin (1884) ; G . A . See also:

• GORDON
• GORDON, ADAM LINDSAY (1833—1870)
• GORDON, ALEXANDER (c. 1692—c. 1754)
• GORDON, CHARLES GEORGE (1833-'885)
• GORDON, LEON
• GORDON, LORD GEORGE (1751-1793)
• GORDON, PATRICK (1635–1699)
• GORDON, SIR JOHN WATSON (1788—1864)

Gordon, Immortality and the New Theodicy (1897); See also:

• HENRY
• HENRY (1129-1195)
• HENRY (c. 1108-1139)
• HENRY (c. 1174–1216)
• HENRY (Fr. Henri; Span. Enrique; Ger. Heinrich; Mid. H. Ger. Heinrich and Heimrich; O.H.G. Haimi- or Heimirih, i.e. " prince, or chief of the house," from O.H.G. heim, the Eng. home, and rih, Goth. reiks; compare Lat. rex " king "—" rich," therefore " mig
• HENRY, EDWARD LAMSON (1841– )
• HENRY, JAMES (1798-1876)
• HENRY, JOSEPH (1797-1878)
• HENRY, MATTHEW (1662-1714)
• HENRY, PATRICK (1736–1799)
• HENRY, PRINCE OF BATTENBERG (1858-1896)
• HENRY, ROBERT (1718-1790)
• HENRY, VICTOR (1850– )
• HENRY, WILLIAM (1795-1836)

Henry See also:

• BUCKLE, HENRY THOMAS (1821–1862)

Buckle, The After Life (1907) . (A . E .