Category Archives: Immortality

So this is who I am, And this is all I know, And I must choose to live, For all that I can give, The spark that makes the power grow

And I will stand for my dream if I can, Symbol of my faith in who I am, But you are my only, And I must follow on the road that lies ahead, And I won't let my heart control my head, But you are my only And we don't say goodbye, And I know what I've got to be

Immortality I make my journey through eternity I keep the memory of you and me inside

Fulfill your destiny, Is there within the child, My storm will never end, My fate is on the wind, The king of hearts, the joker's wild, But we don't say goodbye, I'll make them all remember me

Cos I have found a dream that must come true, Every ounce of me must see it though, But you are my only I'm sorry I don't have a role for love to play, Hand over my heart I'll find my way, I will make them give to me

Immortality There is a vision and a fire in me I keep the memory of you and me, inside And we don't say goodbye We don't say goodbye With all my love for you And what else we may do We don't say, goodbye

Visit http://www.azlyrics.com for these lyrics.

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CELINE DION LYRICS - Immortality

Garlic Jr. becomes immortal

Immortality (, Fushi), also called Eternal Life (, Eien no Inochi), is the concept of living in physical or spiritual form for an infinite length of time without dying. There are several outside methods in the series which can be sought after in order to become immortal, the most common being to make such a wish to the Eternal Dragon, Shenron, using the seven Dragon Balls.

Frieza gaining immortality in Dragon Ball Z: Budokai

Frieza after wishing for an immortal body in Supersonic Warriors

Even if one is immortal, there is one crucial flaw, which is that, even though they are immortal, they are still susceptible to being trapped in a place where they cannot escape, be it a different time era, dimension, etc. They are also susceptible when fusing with a mortal being, spiraling the fused body out of control, causing the fusion to be granted with semi-immortality, susceptible to being killed. They also susceptible to being erased from existence by certain entities such as the Omni-King. There are examples of these such as:

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Immortality | Dragon Ball Wiki | Fandom powered by Wikia

Lord Voldemort, a wizard who sought after, and temporarily achieved, immortality

Immortality (or eternal life) is the concept of living in a physical form for an infinite or inconceivably vast length of time. Immortality is one of the known limits to magic; it is nearly impossible to make oneself immortal; the only known and working ways are making and using a mystical object of great power to sustain life (such as the Philosopher's Stone created by Nicolas Flamel or a Horcrux, the latter having been used by Lord Voldemort). If one were to possess the three Deathly Hallows, it is fabled that they would possess the tools to become the "Master of Death". However, being a true "Master of Death" is to be willing to accept that death is inevitable.

Immortality is not to be confused with amortality, which is for something being unable to die due to never having been alive.

The Elixir of Life

The Philosopher's Stone, a stone created by famous alchemist Nicolas Flamel, is able to produce the Elixir of Life, one of the known means of immortality. In 1991 and 1992, a weakened Lord Voldemort tried to gain possession of the Stone so he could rise again after his downfall ten years prior. The Stone was then destroyed by Albus Dumbledore and Nicolas Flamel himself in order to prevent this from happening again. With the destruction of the Philosopher's Stone, all individuals who were immortal because they drank the Elixir of Life (like Flamel and his wife) died after the supply of Elixir ran out.[1]

The Elixir does not truly grant immortality, as it only extends the drinker's lifespan, as opposed to rendering them invulnerable to damage. Thus, it is possible for them to die even while drinking the potion. It must be drunk regularly, for all eternity, to maintain one's eternal youth.

Some of Voldemort's Horcruxes

A Horcrux is an object chosen for the purpose of being a receptacle of part of one's soul, split by doing the most inhumane action: murder. If all the Horcruxes (and by extension the wizard's soul) are intact, the wizard is considered immortal. Splitting one's soul is considered a violation of the very laws of nature, and existence in such a form is preferred by very few, and is therefore considered Dark Arts of the most vile.[2]Herpo the Foul was the first wizard ever to create a Horcrux, and therefore the person to be accredited to this Dark magic's discovery.

Lord Voldemort split his soul six times in order to maintain his status of immortal being, and kept his Horcurxes a secret from absolutely everyone to protect his own life. He had split his soul that many times in the likely belief that seven is a powerful and magical number, but had intended to make only six Horcruxes, with the seventh part of his soul remaining inside himself, thus a seven part soul. He is the only wizard in history to have created more than one Horcrux and therefore considered the one closest to true immortality. Unbeknownst to him, his soul was split a seventh time. The seven Horcruxes were all items owned by reputable people that played an important or scarring role in his life, including the Four Founders. His best plans were, however, beaten due to his arrogance, when Regulus Black, Albus Dumbledore, Harry Potter, Ron Weasley and Hermione Granger discovered his secret and found each one of his Horcruxes and destroyed them (Vincent Crabbe also destroyed one, but he did it unknowingly and likely did not know that Voldemort had any at all), returning Voldemort his mortality and led to his eventual and final death.[3]

Fawkes's rebirth from his ashes

Whenever phoenixes die, whether from old age or something like a Killing Curse, they always reborn from their remaining ashes, technically making them immortal. They are so far the only living beings who possess natural immortality, as it seems there is no known method to truly and permanently kill a phoenix. They are also the only creatures who defy the absolute law that nothing can truly bring back the dead. A phoenix bursting into flames to die and then to be reborn (usually by old age) is known as a Burning Day.

Fawkes, the pet phoenix of Albus Dumbledore, has been reborn from old age many times, and revived instantly from his remaining ashes when swallowing Lord Voldemort's Killing Curse meant for Dumbledore during their duel in the Ministry Atrium, he exploded after swallowing it.

Unicorn blood, which maintains the drinker's life

Unicorn blood has the gift to save a drinker from death even when they are nearing it. This makes it similar to the Elixir of Life, which also extends the life of the drinker. However, if taken, it will lead the drinkers to be cursed for all life, as they had slayed an innocent creature.

Quirinus Quirrell drank unicorn's blood while he was possessed by Voldemort, in order to maintain both of their critically near-end lives, until they can gain access to the Elixir of Life. Later, Voldemort had Peter Pettigrew to craft a Dark potion that requires unicorn blood as one of the ingredients to regain his rudimentary physical form, which would require him continuous intake of the potion to maintain the little health he regained.

Symbol of the Deathly Hallows

Many wizards believe that the person who masters the three Deathly Hallows (which are the Elder Wand, the Resurrection Stone and the Cloak of Invisibility) will be the Master of Death and will achieve some form of immortality, while a larger proportion dismiss both the concept and the three artefacts as a fairy-tale.

However, becoming immortal from gathering the three is a misconception, as being a true Master of Death is realising and accepting the fact that everyone will die and there are worse things than death. Harry Potter collected the three Hallows and was willing to accept death and so became the Master of Death. According to Dumbledore, the Hallows were a desperate man's dream, dangerous, and a lure for fools. Indeed, many died in their pursuit of the Hallows and the "Master of Death" legend.

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Immortality | Harry Potter Wiki | Fandom powered by Wikia

1999 James A. FowlerYou are free to download this outline provided it remains intact without alteration. You are also free to transmit this outline electronically provided that you do so in its entirety with proper citation of authorship included. IMMORTALITY

I. Biblical usages - NASB (exhaustive)

A. Greek word athanasia 1. Meaning - "no death" 2. Usages I Cor. 15:53 - "this mortal must put on immortality" I Cor. 15:54 - "when this mortal shall have put on immortality" I Tim. 6:16 - "King of Kings and Lord of Lords; who alone possesses immortality..." B. Greek words aphtharsia and aphthartos 1. Meaning - "no destruction, no corruption, imperishable" 2. Usages Rom. 2:7 - "those who seek for glory, honor and immortality, (will get) eternal life" I Tim. 1:17 - "believe in Him (Jesus) for eternal life. Now to the King eternal, immortal, invisible, the only God..." II Tim. 1:10 - "our Savior, Christ Jesus, abolished death, and brought life and immortality to light through the gospel"

II. Background of thought concerning immortality

A. Greek philosophy 1. Plato indicated that soul of man is essentially divine, pre-existent and eternal. 2. Aristotle limited divinity, eternality and immortality to "active intellect" of man's soul (rationalism) B. Jewish thought 1. Saduccees a. Did not believe in future life b. Matt. 22:29 - "You are mistaken, not understanding the Scriptures, or the power of God." 2. Pharisees a. Believed in resurrection of the body b. Such was a reanimation or re-embodiment of physical, racial Jewish bodies in a physical, national community/kingdom.

III. Immortality in Biblical perspective.

A. God and immortality 1. God is immortal. John 5:26 - "the Father has life in Himself..." I Tim. 1:17 - "the King eternal, immortal, invisible, the only God" 2. Immortality is an attribute of God alone I Tim. 6:16 - "who alone possesses immortality" 3. God's attributes are exclusive and non-transferable 4. God manifests His attributes ontologically a. God expresses Himself in His own Person and presence b. God expresses Himself in His own acts c. God expresses Himself by His Son and His Spirit B. Man and immortality 1. Man is not essentially or inherently immortal a. physiologically - body b. psychologically - soul c. spiritually - spirit 2. We must not attribute God's attributes to man a. Such deifies man b. Man is not divine, eternal or immortal c. Such realities are extrinsic to man. 3. God's life and immortality can be invested in man a. God is the creative source and sustenance of all forms of life Neh. 9:6 - "Thou doest give life to all of them" Acts 17:25,28 - "He Himself gives to all life and breath..." I Tim. 6:13 - "God, who gives life to all things" b. God is the sole source of spiritual, eternal life in man. Jn. 17:3 - "this is eternal life, that they may know Thee, the only true God, and Jesus Christ whom Thou has sent" c. Christocentric immortality and eternal life I Tim. 1:17 - "the King eternal, immortal..." Jn. 14:6 - "I am the way, the truth, and the life" Col. 3:4 - "Christ is our life" II Tim. 1:10 - "Christ Jesus abolished death, and brought life and immortality to light through the gospel" d. Immortality in man is derived ontologically and dynamically from God in Christ by His grace John 11:26 - "everyone who lives and believes in Me shall never die" John 14:19 - "because I live, you shall live also" e. Immortality in man is conditioned on our receptivity of the ontological essence of God's immortality made available in Jesus Christ Rom. 2:7 - "those who seek..immortality, find eternal life" Gal. 6:8 - "the one who sows to the flesh reaps corruption, but the one who sows to the Spirit shall from the Spirit reap eternal life" f. Immortality and eternal life are received in regeneration Jn. 3:7 - "you must be born again" Jn. 3:16 - "whoever believes in Him shall not perish, but have eternal life" I Pet. 1:3 - "born again to a living hope through the resurrection of Jesus Christ from the dead" g. Immortality and eternal life will be displayed in our future bodily resurrection (1) The glorified and spiritual body will be an immortal body I Cor. 15:53,54 - "the mortal shall have put on immortality" (2) Spiritual immortality of eternal life is not delayed until bodily resurrection. It is not just a future acquisition. (3) There is a perpetuity and continuum of our spiritual identification with the character and destiny of spiritual being. (a) Not annihilationism (b) No denial of the perpetuity of hell Matt. 25:41 - "eternal fire prepared for devil and his angels" Matt. 25:46 - "eternal punishment" II Thess. 1:9 - "eternal destruction..."

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IMMORTALITY. An outline study of what the Bible says about ...

Immortality, in philosophy and religion, the indefinite continuation of the mental, spiritual, or physical existence of individual human beings. In many philosophical and religious traditions, immortality is specifically conceived as the continued existence of an immaterial soul or mind beyond the physical death of the body.

The earlier anthropologists, such as Sir Edward Burnett Tylor and Sir James George Frazer, assembled convincing evidence that the belief in a future life was widespread in the regions of primitive culture. Among most peoples the belief has continued through the centuries. But the nature of future existence has been conceived in very different ways. As Tylor showed, in the earliest known times there was little, often no, ethical relation between conduct on earth and the life beyond. Morris Jastrow wrote of the almost complete absence of all ethical considerations in connection with the dead in ancient Babylonia and Assyria.

In some regions and early religious traditions, it came to be declared that warriors who died in battle went to a place of happiness. Later there was a general development of the ethical idea that the afterlife would be one of rewards and punishments for conduct on earth. So in ancient Egypt at death the individual was represented as coming before judges as to that conduct. The Persian followers of Zoroaster accepted the notion of Chinvat peretu, or the Bridge of the Requiter, which was to be crossed after death and which was broad for the righteous and narrow for the wicked, who fell from it into hell. In Indian philosophy and religion, the steps upwardor downwardin the series of future incarnated lives have been (and still are) regarded as consequences of conduct and attitudes in the present life (see karma). The idea of future rewards and punishments was pervasive among Christians in the Middle Ages and is held today by many Christians of all denominations. In contrast, many secular thinkers maintain that the morally good is to be sought for itself and evil shunned on its own account, irrespective of any belief in a future life.

That the belief in immortality has been widespread through history is no proof of its truth. It may be a superstition that arose from dreams or other natural experiences. Thus, the question of its validity has been raised philosophically from the earliest times that people began to engage in intelligent reflection. In the Hindu Katha Upanishad, Naciketas says: This doubt there is about a man departedsome say: He is; some: He does not exist. Of this would I know. The Upanishadsthe basis of most traditional philosophy in Indiaare predominantly a discussion of the nature of humanity and its ultimate destiny.

Immortality was also one of the chief problems of Platos thought. With the contention that reality, as such, is fundamentally spiritual, he tried to prove immortality, maintaining that nothing could destroy the soul. Aristotle conceived of reason as eternal but did not defend personal immortality, as he thought the soul could not exist in a disembodied state. The Epicureans, from a materialistic standpoint, held that there is no consciousness after death, and it is thus not to be feared. The Stoics believed that it is the rational universe as a whole that persists. Individual humans, as the Roman emperor Marcus Aurelius wrote, simply have their allotted periods in the drama of existence. The Roman orator Cicero, however, finally accepted personal immortality. St. Augustine of Hippo, following Neoplatonism, regarded human beings souls as being in essence eternal.

The Islamic philosopher Avicenna declared the soul immortal, but his coreligionist Averros, keeping closer to Aristotle, accepted the eternity only of universal reason. St. Albertus Magnus defended immortality on the ground that the soul, in itself a cause, is an independent reality. John Scotus Erigena contended that personal immortality cannot be proved or disproved by reason. Benedict de Spinoza, taking God as ultimate reality, as a whole maintained his eternity but not the immortality of individual persons within him. The German philosopher Gottfried Wilhelm Leibniz contended that reality is constituted of spiritual monads. Human beings, as finite monads, not capable of origination by composition, are created by God, who could also annihilate them. However, because God has planted in humans a striving for spiritual perfection, there may be faith that he will ensure their continued existence, thus giving them the possibility to achieve it.

The French mathematician and philosopher Blaise Pascal argued that belief in the God of Christianityand accordingly in the immortality of the soulis justified on practical grounds by the fact that one who believes has everything to gain if he is right and nothing to lose if he is wrong, while one who does not believe has everything to lose if he is wrong and nothing to gain if he is right. The German Enlightenment philosopher Immanuel Kant held that immortality cannot be demonstrated by pure reason but must be accepted as an essential condition of morality. Holiness, the perfect accordance of the will with the moral law, demands endless progress only possible on the supposition of an endless duration of the existence and personality of the same rational being (which is called the immortality of the soul). Considerably less-sophisticated arguments both before and after Kant attempted to demonstrate the reality of an immortal soul by asserting that human beings would have no motivation to behave morally unless they believed in an eternal afterlife in which the good are rewarded and the evil are punished. A related argument held that denying an eternal afterlife of reward and punishment would lead to the repugnant conclusion that the universe is unjust.

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In the late 19th century, the concept of immortality waned as a philosophical preoccupation, in part because of the secularization of philosophy under the growing influence of science.

in Indian religion and philosophy, the universal causal law by which good or bad actions determine the future modes of an individuals existence. Karma represents the ethical dimension of the process of rebirth (samsara), belief in which is generally shared among the religious traditions of...

Human beings seem always to have had some notion of a shadowy double that survives the death of the body. But the idea of the soul as a mental entity, with intellectual and moral qualities, interacting with a physical organism but capable of continuing after its dissolution, derives in Western thought from Plato and entered into Judaism during approximately the last century before the Common...

There is, however, a significant exception to this general rule: the human rational soul. One can affirm the existence of ones soul from direct consciousness of ones self (what one means by I), and one can imagine this happening even in the absence of external objects and bodily organs. This proves, according to Avicenna, that the soul is indivisible, immaterial, and...

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immortality | philosophy and religion | Britannica.com

Immortality is eternal life, the ability to live forever.[2]Natural selection has developed potential biological immortality in at least one species, Turritopsis dohrnii.[3]

Certain scientists, futurists, and philosophers have theorized about the immortality of the human body (either through an immortal cell line researched or else deeper contextual understanding in advanced fields that have certain scope in the proposed long term reality that can be attained such as per mentioned in the reading of an article or scientific documentation of such a proposed idea would lead to), and advocate that human immortality is achievable in the first few decades of the 21st century, whereas other advocates believe that life extension is a more achievable goal in the short term, with immortality awaiting further research breakthroughs into an indefinite future. The absence of aging would provide humans with biological immortality, but not invulnerability to death by physical trauma; although mind uploading could solve that issue if it proved possible. Whether the process of internal endoimmortality would be delivered within the upcoming years depends chiefly on research (and in neuron research in the case of endoimmortality through an immortalized cell line) in the former view and perhaps is an awaited goal in the latter case.[4]

In religious contexts, immortality is often stated to be one of the promises of God (or other deities) to human beings who show goodness or else follow divine law. What form an unending human life would take, or whether an immaterial soul exists and possesses immortality, has been a major point of focus of religion, as well as the subject of speculation, fantasy, and debate.

Life extension technologies promise a path to complete rejuvenation. Cryonics holds out the hope that the dead can be revived in the future, following sufficient medical advancements. While, as shown with creatures such as hydra and planarian worms, it is indeed possible for a creature to be biologically immortal, it is not known if it is possible for humans.

Mind uploading is the transference of brain states from a human brain to an alternative medium providing similar functionality. Assuming the process to be possible and repeatable, this would provide immortality to the computation of the original brain, as predicted by futurists such as Ray Kurzweil.[5]

The belief in an afterlife is a fundamental tenet of most religions, including Hinduism, Buddhism, Jainism, Sikhism, Christianity, Zoroastrianism, Islam, Judaism, and the Bah' Faith; however, the concept of an immortal soul is not. The "soul" itself has different meanings and is not used in the same way in different religions and different denominations of a religion. For example, various branches of Christianity have disagreeing views on the soul's immortality and its relation to the body.

Physical immortality is a state of life that allows a person to avoid death and maintain conscious thought. It can mean the unending existence of a person from a physical source other than organic life, such as a computer. Active pursuit of physical immortality can either be based on scientific trends, such as cryonics, digital immortality, breakthroughs in rejuvenation or predictions of an impending technological singularity, or because of a spiritual belief, such as those held by Rastafarians or Rebirthers.

There are three main causes of death: aging, disease and physical trauma.[6] Such issues can be resolved with the solutions provided in research to any end providing such alternate theories at present that require unification.

Aubrey de Grey, a leading researcher in the field,[7] defines aging as "a collection of cumulative changes to the molecular and cellular structure of an adult organism, which result in essential metabolic processes, but which also, once they progress far enough, increasingly disrupt metabolism, resulting in pathology and death." The current causes of aging in humans are cell loss (without replacement), DNA damage, oncogenic nuclear mutations and epimutations, cell senescence, mitochondrial mutations, lysosomal aggregates, extracellular aggregates, random extracellular cross-linking, immune system decline, and endocrine changes. Eliminating aging would require finding a solution to each of these causes, a program de Grey calls engineered negligible senescence. There is also a huge body of knowledge indicating that change is characterized by the loss of molecular fidelity.[8]

Disease is theoretically surmountable via technology. In short, it is an abnormal condition affecting the body of an organism, something the body shouldn't typically have to deal with its natural make up.[9] Human understanding of genetics is leading to cures and treatments for myriad previously incurable diseases. The mechanisms by which other diseases do their damage are becoming better understood. Sophisticated methods of detecting diseases early are being developed. Preventative medicine is becoming better understood. Neurodegenerative diseases like Parkinson's and Alzheimer's may soon be curable with the use of stem cells. Breakthroughs in cell biology and telomere research are leading to treatments for cancer. Vaccines are being researched for AIDS and tuberculosis. Genes associated with type 1 diabetes and certain types of cancer have been discovered, allowing for new therapies to be developed. Artificial devices attached directly to the nervous system may restore sight to the blind. Drugs are being developed to treat a myriad of other diseases and ailments.

Physical trauma would remain as a threat to perpetual physical life, as an otherwise immortal person would still be subject to unforeseen accidents or catastrophes. The speed and quality of paramedic response remains a determining factor in surviving severe trauma.[10] A body that could automatically repair itself from severe trauma, such as speculated uses for nanotechnology, would mitigate this factor. Being the seat of consciousness, the brain cannot be risked to trauma if a continuous physical life is to be maintained. This aversion to trauma risk to the brain would naturally result in significant behavioral changes that would render physical immortality undesirable.

Organisms otherwise unaffected by these causes of death would still face the problem of obtaining sustenance (whether from currently available agricultural processes or from hypothetical future technological processes) in the face of changing availability of suitable resources as environmental conditions change. After avoiding aging, disease, and trauma, you could still starve to death.

If there is no limitation on the degree of gradual mitigation of risk then it is possible that the cumulative probability of death over an infinite horizon is less than certainty, even when the risk of fatal trauma in any finite period is greater than zero. Mathematically, this is an aspect of achieving "actuarial escape velocity"

Biological immortality is an absence of aging, specifically the absence of a sustained increase in rate of mortality as a function of chronological age. A cell or organism that does not experience aging, or ceases to age at some point, is biologically immortal.

Biologists have chosen the word immortal to designate cells that are not limited by the Hayflick limit, where cells no longer divide because of DNA damage or shortened telomeres. The first and still most widely used immortal cell line is HeLa, developed from cells taken from the malignant cervical tumor of Henrietta Lacks without her consent in 1951. Prior to the 1961 work of Leonard Hayflick, there was the erroneous belief fostered by Alexis Carrel that all normal somatic cells are immortal. By preventing cells from reaching senescence one can achieve biological immortality; telomeres, a "cap" at the end of DNA, are thought to be the cause of cell aging. Every time a cell divides the telomere becomes a bit shorter; when it is finally worn down, the cell is unable to split and dies. Telomerase is an enzyme which rebuilds the telomeres in stem cells and cancer cells, allowing them to replicate an infinite number of times.[11] No definitive work has yet demonstrated that telomerase can be used in human somatic cells to prevent healthy tissues from aging. On the other hand, scientists hope to be able to grow organs with the help of stem cells, allowing organ transplants without the risk of rejection, another step in extending human life expectancy. These technologies are the subject of ongoing research, and are not yet realized.[citation needed]

Life defined as biologically immortal is still susceptible to causes of death besides aging, including disease and trauma, as defined above. Notable immortal species include:

As the existence of biologically immortal species demonstrates, there is no thermodynamic necessity for senescence: a defining feature of life is that it takes in free energy from the environment and unloads its entropy as waste. Living systems can even build themselves up from seed, and routinely repair themselves. Aging is therefore presumed to be a byproduct of evolution, but why mortality should be selected for remains a subject of research and debate. Programmed cell death and the telomere "end replication problem" are found even in the earliest and simplest of organisms.[16] This may be a tradeoff between selecting for cancer and selecting for aging.[17]

Modern theories on the evolution of aging include the following:

There are some known naturally occurring and artificially produced chemicals that may increase the lifetime or life-expectancy of a person or organism, such as resveratrol.[20][21]

Some scientists believe that boosting the amount or proportion of telomerase in the body, a naturally forming enzyme that helps maintain the protective caps at the ends of chromosomes,[22] could prevent cells from dying and so may ultimately lead to extended, healthier lifespans. A team of researchers at the Spanish National Cancer Centre (Madrid) tested the hypothesis on mice. It was found that those mice which were genetically engineered to produce 10 times the normal levels of telomerase lived 50% longer than normal mice.[23]

In normal circumstances, without the presence of telomerase, if a cell divides repeatedly, at some point all the progeny will reach their Hayflick limit. With the presence of telomerase, each dividing cell can replace the lost bit of DNA, and any single cell can then divide unbounded. While this unbounded growth property has excited many researchers, caution is warranted in exploiting this property, as exactly this same unbounded growth is a crucial step in enabling cancerous growth. If an organism can replicate its body cells faster, then it would theoretically stop aging.

Embryonic stem cells express telomerase, which allows them to divide repeatedly and form the individual. In adults, telomerase is highly expressed in cells that need to divide regularly (e.g., in the immune system), whereas most somatic cells express it only at very low levels in a cell-cycle dependent manner.

Technological immortality is the prospect for much longer life spans made possible by scientific advances in a variety of fields: nanotechnology, emergency room procedures, genetics, biological engineering, regenerative medicine, microbiology, and others. Contemporary life spans in the advanced industrial societies are already markedly longer than those of the past because of better nutrition, availability of health care, standard of living and bio-medical scientific advances. Technological immortality predicts further progress for the same reasons over the near term. An important aspect of current scientific thinking about immortality is that some combination of human cloning, cryonics or nanotechnology will play an essential role in extreme life extension. Robert Freitas, a nanorobotics theorist, suggests tiny medical nanorobots could be created to go through human bloodstreams, find dangerous things like cancer cells and bacteria, and destroy them.[24] Freitas anticipates that gene-therapies and nanotechnology will eventually make the human body effectively self-sustainable and capable of living indefinitely in empty space, short of severe brain trauma. This supports the theory that we will be able to continually create biological or synthetic replacement parts to replace damaged or dying ones. Future advances in nanomedicine could give rise to life extension through the repair of many processes thought to be responsible for aging. K. Eric Drexler, one of the founders of nanotechnology, postulated cell repair devices, including ones operating within cells and utilizing as yet hypothetical biological machines, in his 1986 book Engines of Creation. Raymond Kurzweil, a futurist and transhumanist, stated in his book The Singularity Is Near that he believes that advanced medical nanorobotics could completely remedy the effects of aging by 2030.[25] According to Richard Feynman, it was his former graduate student and collaborator Albert Hibbs who originally suggested to him (circa 1959) the idea of a medical use for Feynman's theoretical micromachines (see nanobiotechnology). Hibbs suggested that certain repair machines might one day be reduced in size to the point that it would, in theory, be possible to (as Feynman put it) "swallow the doctor". The idea was incorporated into Feynman's 1959 essay There's Plenty of Room at the Bottom.[26]

Cryonics, the practice of preserving organisms (either intact specimens or only their brains) for possible future revival by storing them at cryogenic temperatures where metabolism and decay are almost completely stopped, can be used to 'pause' for those who believe that life extension technologies will not develop sufficiently within their lifetime. Ideally, cryonics would allow clinically dead people to be brought back in the future after cures to the patients' diseases have been discovered and aging is reversible. Modern cryonics procedures use a process called vitrification which creates a glass-like state rather than freezing as the body is brought to low temperatures. This process reduces the risk of ice crystals damaging the cell-structure, which would be especially detrimental to cell structures in the brain, as their minute adjustment evokes the individual's mind.

One idea that has been advanced involves uploading an individual's habits and memories via direct mind-computer interface. The individual's memory may be loaded to a computer or to a new organic body. Extropian futurists like Moravec and Kurzweil have proposed that, thanks to exponentially growing computing power, it will someday be possible to upload human consciousness onto a computer system, and exist indefinitely in a virtual environment. This could be accomplished via advanced cybernetics, where computer hardware would initially be installed in the brain to help sort memory or accelerate thought processes. Components would be added gradually until the person's entire brain functions were handled by artificial devices, avoiding sharp transitions that would lead to issues of identity, thus running the risk of the person to be declared dead and thus not be a legitimate owner of his or her property. After this point, the human body could be treated as an optional accessory and the program implementing the person could be transferred to any sufficiently powerful computer. Another possible mechanism for mind upload is to perform a detailed scan of an individual's original, organic brain and simulate the entire structure in a computer. What level of detail such scans and simulations would need to achieve to emulate awareness, and whether the scanning process would destroy the brain, is still to be determined.[27] Whatever the route to mind upload, persons in this state could then be considered essentially immortal, short of loss or traumatic destruction of the machines that maintained them.[clarification needed]

Transforming a human into a cyborg can include brain implants or extracting a human processing unit and placing it in a robotic life-support system. Even replacing biological organs with robotic ones could increase life span (i.e., pace makers) and depending on the definition, many technological upgrades to the body, like genetic modifications or the addition of nanobots would qualify an individual as a cyborg. Some people believe that such modifications would make one impervious to aging and disease and theoretically immortal unless killed or destroyed.

Another approach, developed by biogerontologist Marios Kyriazis, holds that human biological immortality is an inevitable consequence of evolution. As the natural tendency is to create progressively more complex structures,[28] there will be a time (Kyriazis claims this time is now[29]), when evolution of a more complex human brain will be faster via a process of developmental singularity[30] rather than through Darwinian evolution. In other words, the evolution of the human brain as we know it will cease and there will be no need for individuals to procreate and then die. Instead, a new type of development will take over, in the same individual who will have to live for many centuries in order for the development to take place. This intellectual development will be facilitated by technology such as synthetic biology, artificial intelligence and a technological singularity process.

As late as 1952, the editorial staff of the Syntopicon found in their compilation of the Great Books of the Western World, that "The philosophical issue concerning immortality cannot be separated from issues concerning the existence and nature of man's soul."[31] Thus, the vast majority of speculation regarding immortality before the 21st century was regarding the nature of the afterlife.

Immortality in ancient Greek religion originally always included an eternal union of body and soul as can be seen in Homer, Hesiod, and various other ancient texts. The soul was considered to have an eternal existence in Hades, but without the body the soul was considered dead. Although almost everybody had nothing to look forward to but an eternal existence as a disembodied dead soul, a number of men and women were considered to have gained physical immortality and been brought to live forever in either Elysium, the Islands of the Blessed, heaven, the ocean or literally right under the ground. Among these were Amphiaraus, Ganymede, Ino, Iphigenia, Menelaus, Peleus, and a great part of those who fought in the Trojan and Theban wars. Some were considered to have died and been resurrected before they achieved physical immortality. Asclepius was killed by Zeus only to be resurrected and transformed into a major deity. In some versions of the Trojan War myth, Achilles, after being killed, was snatched from his funeral pyre by his divine mother Thetis, resurrected, and brought to an immortal existence in either Leuce, the Elysian plains, or the Islands of the Blessed. Memnon, who was killed by Achilles, seems to have received a similar fate. Alcmene, Castor, Heracles, and Melicertes were also among the figures sometimes considered to have been resurrected to physical immortality. According to Herodotus' Histories, the 7th century BC sage Aristeas of Proconnesus was first found dead, after which his body disappeared from a locked room. Later he was found not only to have been resurrected but to have gained immortality.

The philosophical idea of an immortal soul was a belief first appearing with either Pherecydes or the Orphics, and most importantly advocated by Plato and his followers. This, however, never became the general norm in Hellenistic thought. As may be witnessed even into the Christian era, not least by the complaints of various philosophers over popular beliefs, many or perhaps most traditional Greeks maintained the conviction that certain individuals were resurrected from the dead and made physically immortal and that others could only look forward to an existence as disembodied and dead, though everlasting, souls. The parallel between these traditional beliefs and the later resurrection of Jesus was not lost on the early Christians, as Justin Martyr argued: "when we say... Jesus Christ, our teacher, was crucified and died, and rose again, and ascended into heaven, we propose nothing different from what you believe regarding those whom you consider sons of Zeus." (1 Apol. 21).

The goal of Hinayana is Arhatship and Nirvana. By contrast, the goal of Mahayana is Buddhahood.

According to one Tibetan Buddhist teaching, Dzogchen, individuals can transform the physical body into an immortal body of light called the rainbow body.

Christian theology holds that Adam and Eve lost physical immortality for themselves and all their descendants in the Fall of Man, although this initial "imperishability of the bodily frame of man" was "a preternatural condition".[32] Christians who profess the Nicene Creed believe that every dead person (whether they believed in Christ or not) will be resurrected from the dead at the Second Coming, and this belief is known as Universal resurrection.[citation needed]

N.T. Wright, a theologian and former Bishop of Durham, has said many people forget the physical aspect of what Jesus promised. He told Time: "Jesus' resurrection marks the beginning of a restoration that he will complete upon his return. Part of this will be the resurrection of all the dead, who will 'awake', be embodied and participate in the renewal. Wright says John Polkinghorne, a physicist and a priest, has put it this way: 'God will download our software onto his hardware until the time he gives us new hardware to run the software again for ourselves.' That gets to two things nicely: that the period after death (the Intermediate state) is a period when we are in God's presence but not active in our own bodies, and also that the more important transformation will be when we are again embodied and administering Christ's kingdom."[33] This kingdom will consist of Heaven and Earth "joined together in a new creation", he said.

Hindus believe in an immortal soul which is reincarnated after death. According to Hinduism, people repeat a process of life, death, and rebirth in a cycle called samsara. If they live their life well, their karma improves and their station in the next life will be higher, and conversely lower if they live their life poorly. After many life times of perfecting its karma, the soul is freed from the cycle and lives in perpetual bliss. There is no place of eternal torment in Hinduism, although if a soul consistently lives very evil lives, it could work its way down to the very bottom of the cycle.[citation needed]

There are explicit renderings in the Upanishads alluding to a physically immortal state brought about by purification, and sublimation of the 5 elements that make up the body. For example, in the Shvetashvatara Upanishad (Chapter 2, Verse 12), it is stated "When earth, water fire, air and akasa arise, that is to say, when the five attributes of the elements, mentioned in the books on yoga, become manifest then the yogi's body becomes purified by the fire of yoga and he is free from illness, old age and death." This phenomenon is possible when the soul reaches enlightenment while the body and mind are still intact, an extreme rarity, and can only be achieved upon the highest most dedication, meditation and consciousness.[citation needed]

Another view of immortality is traced to the Vedic tradition by the interpretation of Maharishi Mahesh Yogi:

That man indeed whom these (contacts) do not disturb, who is even-minded in pleasure and pain, steadfast, he is fit for immortality, O best of men.[34]

To Maharishi Mahesh Yogi, the verse means, "Once a man has become established in the understanding of the permanent reality of life, his mind rises above the influence of pleasure and pain. Such an unshakable man passes beyond the influence of death and in the permanent phase of life: he attains eternal life... A man established in the understanding of the unlimited abundance of absolute existence is naturally free from existence of the relative order. This is what gives him the status of immortal life."[34]

An Indian Tamil saint known as Vallalar claimed to have achieved immortality before disappearing forever from a locked room in 1874.[35][36]

Many Indian fables and tales include instances of metempsychosisthe ability to jump into another bodyperformed by advanced Yogis in order to live a longer life.[citation needed]

The traditional concept of an immaterial and immortal soul distinct from the body was not found in Judaism before the Babylonian Exile, but developed as a result of interaction with Persian and Hellenistic philosophies. Accordingly, the Hebrew word nephesh, although translated as "soul" in some older English Bibles, actually has a meaning closer to "living being".[citation needed]Nephesh was rendered in the Septuagint as (psch), the Greek word for soul.[citation needed]

The only Hebrew word traditionally translated "soul" (nephesh) in English language Bibles refers to a living, breathing conscious body, rather than to an immortal soul.[37] In the New Testament, the Greek word traditionally translated "soul" () has substantially the same meaning as the Hebrew, without reference to an immortal soul.[38] Soul may refer to the whole person, the self: three thousand souls were converted in Acts 2:41 (see Acts 3:23).

The Hebrew Bible speaks about Sheol (), originally a synonym of the grave-the repository of the dead or the cessation of existence until the Resurrection. This doctrine of resurrection is mentioned explicitly only in Daniel 12:14 although it may be implied in several other texts. New theories arose concerning Sheol during the intertestamental literature.

The views about immortality in Judaism is perhaps best exemplified by the various references to this in Second Temple Period. The concept of resurrection of the physical body is found in 2 Maccabees, according to which it will happen through recreation of the flesh.[39] Resurrection of the dead also appears in detail in the extra-canonical books of Enoch,[40] and in Apocalypse of Baruch.[41] According to the British scholar in ancient Judaism Philip R. Davies, there is little or no clear reference either to immortality or to resurrection from the dead in the Dead Sea scrolls texts.[42] Both Josephus and the New Testament record that the Sadducees did not believe in an afterlife,[43] but the sources vary on the beliefs of the Pharisees. The New Testament claims that the Pharisees believed in the resurrection, but does not specify whether this included the flesh or not.[44] According to Josephus, who himself was a Pharisee, the Pharisees held that only the soul was immortal and the souls of good people will be reincarnated and pass into other bodies, while the souls of the wicked will suffer eternal punishment. [45]Jubilees seems to refer to the resurrection of the soul only, or to a more general idea of an immortal soul.[46]

Rabbinic Judaism claims that the righteous dead will be resurrected in the Messianic age with the coming of the messiah. They will then be granted immortality in a perfect world. The wicked dead, on the other hand, will not be resurrected at all. This is not the only Jewish belief about the afterlife. The Tanakh is not specific about the afterlife, so there are wide differences in views and explanations among believers.[citation needed]

It is repeatedly stated in Lshi Chunqiu that death is unavoidable.[47]Henri Maspero noted that many scholarly works frame Taoism as a school of thought focused on the quest for immortality.[48] Isabelle Robinet asserts that Taoism is better understood as a way of life than as a religion, and that its adherents do not approach or view Taoism the way non-Taoist historians have done.[49] In the Tractate of Actions and their Retributions, a traditional teaching, spiritual immortality can be rewarded to people who do a certain amount of good deeds and live a simple, pure life. A list of good deeds and sins are tallied to determine whether or not a mortal is worthy. Spiritual immortality in this definition allows the soul to leave the earthly realms of afterlife and go to pure realms in the Taoist cosmology.[50]

Zoroastrians believe that on the fourth day after death, the human soul leaves the body and the body remains as an empty shell. Souls would go to either heaven or hell; these concepts of the afterlife in Zoroastrianism may have influenced Abrahamic religions. The Persian word for "immortal" is associated with the month "Amurdad", meaning "deathless" in Persian, in the Iranian calendar (near the end of July). The month of Amurdad or Ameretat is celebrated in Persian culture as ancient Persians believed the "Angel of Immortality" won over the "Angel of Death" in this month.[51]

The possibility of clinical immortality raises a host of medical, philosophical, and religious issues and ethical questions. These include persistent vegetative states, the nature of personality over time, technology to mimic or copy the mind or its processes, social and economic disparities created by longevity, and survival of the heat death of the universe.

The Epic of Gilgamesh, one of the first literary works, is primarily a quest of a hero seeking to become immortal.[7]

Physical immortality has also been imagined as a form of eternal torment, as in Mary Shelley's short story "The Mortal Immortal", the protagonist of which witnesses everyone he cares about dying around him. Jorge Luis Borges explored the idea that life gets its meaning from death in the short story "The Immortal"; an entire society having achieved immortality, they found time becoming infinite, and so found no motivation for any action. In his book "Thursday's Fictions", and the stage and film adaptations of it, Richard James Allen tells the story of a woman named Thursday who tries to cheat the cycle of reincarnation to get a form of eternal life. At the end of this fantastical tale, her son, Wednesday, who has witnessed the havoc his mother's quest has caused, forgoes the opportunity for immortality when it is offered to him.[52] Likewise, the novel Tuck Everlasting depicts immortality as "falling off the wheel of life" and is viewed as a curse as opposed to a blessing. In the anime Casshern Sins humanity achieves immortality due to advances in medical technology, however the inability of the human race to die causes Luna, a Messianic figure, to come forth and offer normal lifespans because she had believed that without death, humans could not live. Ultimately, Casshern takes up the cause of death for humanity when Luna begins to restore humanity's immortality. In Anne Rice's book series "The Vampire Chronicles", vampires are portrayed as immortal and ageless, but their inability to cope with the changes in the world around them means that few vampires live for much more than a century, and those who do often view their changeless form as a curse.

Although some scientists state that radical life extension, delaying and stopping aging are achievable,[53] there are no international or national programs focused on stopping aging or on radical life extension. In 2012 in Russia, and then in the United States, Israel and the Netherlands, pro-immortality political parties were launched. They aimed to provide political support to anti-aging and radical life extension research and technologies and at the same time transition to the next step, radical life extension, life without aging, and finally, immortality and aim to make possible access to such technologies to most currently living people.[54]

There are numerous symbols representing immortality. The ankh is an Egyptian symbol of life that holds connotations of immortality when depicted in the hands of the gods and pharaohs, who were seen as having control over the journey of life. The Mbius strip in the shape of a trefoil knot is another symbol of immortality. Most symbolic representations of infinity or the life cycle are often used to represent immortality depending on the context they are placed in. Other examples include the Ouroboros, the Chinese fungus of longevity, the ten kanji, the phoenix, the peacock in Christianity,[55] and the colors amaranth (in Western culture) and peach (in Chinese culture).

Immortal species abound in fiction, especially in fantasy literature.

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Immortality - Wikipedia

Immortality Power/Ability to:

Never die

The power to never age and recover from almost any injury. Opposite to Mortality.

Users possess an infinite life span, and can shrug off virtually any kind of physical damage. Some users are the defensive type, simply preventing such damage from appearing (invulnerability/protection), while others are the regenerative type, surviving and quickly recovering from anything you throw at them.

Some may only possess the power of:

Semi-Immortality

Reliant Immortality (Concept-Dependent Immortality, Self-Puppetry)

Immortality

Unfettered Body

Absolute Immortality

See Also: Immortality and Complete Immortality.

Zeus (Greek mythology) is immortal Father of Gods and ruler of Olympus.

Sun Wukong (Journey Into The West) become unable to die or be harmed in any way after eating both the food of the heavens and erasing his name off death's register.

Teitoku Kakine (A Certain Magical Index) achieved a form of immortality by creating a human tissues (and a new body) out of his Dark Matter.

Ladylee (A Certain Magical Index) is an immortal, in that when she grew weary of living, she sought to use powerful magic to kill her, which did not work.

Tenzen Yakushiji (Basilisk) having his symbiote "eat" away his wounds and restoring any ravages of time or battle, even reattaching his head by sealing the cut.

Creed Diskenth (Black Cat) possesses the God's Breath nano-machines within his body, regenerating even fatal wounds in seconds and maintaining his youth, thus granting him immortality aside from any brain damage being irreparable.

Ssuke Aizen (Bleach) gained immortality after fusing with the Hgyoku.

C.C (Code Geass) is immortal.

V.V (Code Geass) is immortal.

Garlic Jr. (Dragon Ball) made a wish via the Dragon Balls for eternal life, and will regenerate from any and all injuries seamlessly.

Kager (Flame of Recca) using a forbidden spell that opens a time portal, but it traps her outside of space-time, rendering her completely immortal.

The Truth (Fullmetal Alchemist) is invincible, immortal and invulnerable.

Utsuro (Gintama) possesses immortality by harnessing the Altana energy of Earth to prevent aging and recover from wounds and diseases.

Kouka (Gintama) possessed immortality by harnessing the Altana energy of Kouan to prevent aging and recover from wounds and diseases. However, when she left the planet for good, she weakened overtime and died.

Yta (Mermaid Saga) is a 500 years old immortal since unwittingly eating mermaid's flesh.

Mana (Mermaid Saga) is a 15 years old immortal since being fed mermaid's flesh.

Masato (Mermaid Saga) is an 800 years old immortal since eating mermaid's flesh.

Orochimaru (Naruto) considers himself immortal with his Living Corpse Reincarnation to transfer his soul to another body and his Cursed Seals as anchors of his conscious.

Hidan's (Naruto) main advantage is his inability to die by physical damage, though he is vulnerable to death by lack of nutrient.

Kakuzu (Naruto) attained a form of immortality (though he denies to think of it as such) by tearing hearts out of others and integrating them into himself, extending his lifespan. He kept five inside him at all times.

Madara Uchiha (Naruto) claims he has achieved complete immortality due to hosting the Shinju, as he regenerated form his torso being blown apart. Only when the tailed beasts were all pulled out of him did he die.

Kaguya tsutsuki (Naruto) is immortal, in that she has tremendous regenerative powers, and that the only way to defeat her is to seal her person away by splitting her chakra into the nine tailed beasts.

Gemma Himuro (Ninja Scroll) putting his severed body parts back together, even his head is possible, rendering him immortal.

Due to her race, Jibril (No Game No Life) has age 6407 years old, she has incredibly vast knowledge and high magical abilities, in two words; she live with gathering many old and new knowledge, in other words; she can no longer age or die.

Rin Asogi (RIN ~Daughters of Mnemosyne~) is immortal, due to a magic spore from Yggdrasil. she can even handle more alcohol than a normal person.

Free (Soul Eater) is a werewolf from the Immortal Clan, and therefore, immortal. He can only be harmed and killed by the "Witch-Hunt".

Koj Akatsuki (Strike the Blood) is revealed to be immortal, even by vampire standards after regenerating from complete decapitation.

Tta Konoe (UQ Holder) cannot regrow limbs unless they are completely destroyed, but otherwise is immortal and can reattach any of it, including his head.

Karin Yki (UQ Holder) has one of the highest ranked forms of immortality, stating that she's "not permitted to get hurt or die"

Elder Toguro (Yu Yu Hakusho) stated that his regenerative powers enables him from dying. This prevented him from dying from Kurama's torturous Sinning Tree.

Zeref (Fairy Tail) was cursed by Ankhseram with his contradiction curse which gives him uncontrollable Death Magic and Immortality.

Ban (Nanatsu no Taizai) acquired immortality after drinking the Fountain of Youth.

Porky Minch (Earthbound) has abused Time Travel so much that his body is stuck in the current timeline and cannot age nor die.

It is believed that Ganondorf (The Legend of Zelda) is immortal due to the Triforce of Power.

Clockwerk (Sly Cooper) has kept himself alive for millennia thanks to his cybernetic body and his jealousy and hatred of the Cooper Clan.

Solaris (Sonic the Hedgehog) is a super-dimensional life form and the Sun God of Solenna, and exists in all timelines that he is immortal unless he is killed simultaneously in every temporal point.

Presea Combatir (Tales of Symphonia) is immortal and invulnerable because of a combination of her exsphere and her special ability Suppress

Kaguya Houraisan (Touhou Project) drank the Hourai Elixir, which grants her immortal in every sense of the word: she does not age, is immune to disease, and can regenerate from even being completely disintegrated.

Though he can be imprisoned and sealed away, Grima (Fire Emblem) can only be truly and permanently killed by his own hand.

Snow White (Valkyrie Crusade) is a immortal princess that is always trying to die, but nothing works.

Shadow the Hedgehog (Sonic the Hedgehog)

Chip/Light Gaia (Sonic the Hedgehog)

Dogmeat (Fallout 4) cannot die

Doomsday (DC Comics), being immune to all that once killed him.

Ra's al Ghl (DC Comics) is granted immortality by the Lazarus Pit's effects.

Lobo (DC Comics) possessing regenerative powers of such a level that he can recreate his entire body from nothing more than a puddle of his blood, as he is banned from Death.

Resurrection Man (DC Comics) is immortal, and will return to life no matter how many times he is killed, returning with a new power associated to how he was killed.

Hercules (Marvel Comics) an Olympic half God.

Deadpool (Marvel Comics) is in the same boat as Thanos, both banished from death.

Gaea (Marvel Comics), the Elder Goddess of Nature.

Loki (Marvel Comics), the God of Mischief, is immortal.

Zeus (Marvel Comics), the King of the Olympic Gods.

Atlas (Marvel Comics) no longer ages and is functionally immortal because of the ionic energy that empowers him.

Adam Destine (Marvel Comics) is immortal and invulnerable to physical harm.

Mr. Immortal (Marvel Comics) having evolved beyond death cannot be killed permanently, and will always come back to life without so much as a scar.

Count Nefaria (Marvel Comics) no longer ages and is functionally immortal because of the ionic energy that empowers him.

Wonder Man (Marvel Comics) no longer ages and is functionally immortal because of the ionic energy that empowers him.

Dr. Manhattan (Watchmen) is immortal due to his physiology.

Pariah Dark (Danny Phantom) is the powerful immortal, former king of ghosts.

Peter Griffin (Family Guy) Peter Griffin has survived many life threatening situations and came back unscathed.

Ernie the Giant Chicken (Family Guy) always comes back for a rematch despite Peter Griffin always dealing a fatal blow on Ernie.

Lord Voldemort (Harry Potter) acquired immortality by splitting his soul and hiding the fragments in various objects as anchors, though when his body was destroyed, he existed as a spectral form that many others would prefer death over.

Fawkes (Harry Potter) is a phoenix, who will be reborn with all of his memories intact upon death, and thus immortal, being the only known creatures in the wizarding world to have natural immortality.

Adam Monroe (Heroes) possessed immortality due to his tremendously advanced regeneration ability, though once the ability is taken away from him, he died within seconds.

The Dog Talisman (Jackie Chan Adventures) grants its master invincibility.

Nathan Young (MisFits) is immortal.

General Immortus (Teen Titans) knows the strategy of every battle in history because he was there to see it.

Starscream (Transformers G1) possesses an immortal Spark, soul energy, meaning even if his physical vessel is destroyed he will live on.

Jason Voorhees (Friday the 13th) can only be truly and permanently killed by his own family members.

The Beast (Doctor Who) claims to have existed before our universe was created

Candyman (Candyman) has lived for centuries

Ashildr AKA Me (Doctor Who) is effectively immortal due to being given a Mire computer chip.

Continued here:

Immortality - Superpower Wiki - Wikia

"When one tries to rise above Nature one is liable to fall below it... Consider, Watson, that the material, the sensual, the worldly would all prolong their worthless lives. The spiritual would not avoid the call to something higher. It would be the survival of the least fit. What sort of cesspool may not our poor world become?"

Sherlock Holmes, The Adventure of the Creeping Man

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Anime and Manga

Comic Books

Films Animated

Films Live-Action

Teague: The trick isn't living forever, Jackie. The trick is living with yourself forever.

Blackbeard: I'm a bad man.

Literature

Kumori: Can you imagine if da Vinci had continued to live, to study, to paint, to invent? That the remarkable accomplishments of his lifetime could have continued through the centuries rather than dying in the dim past? Can you imagine going to see Beethoven in concert? Taking a theology class taught by Martin Luther? Attending a symposium hosted by Einstein? Think, Dresden. It boggles the mind.

"Her only sin was that she loved life and all the meanings of life," said the Stygian girl. "To win life she courted death. She could not bear to think of growing old and shriveled and worn, and dying at last as hags die. She wooed Darkness like a lover and his gift was life-life that, not being life as mortals know it, can never grow old and fade. She went into the shadows to cheat age and death "

Live-Action TV

Tabletop Games

Video Games

Web Original

Webcomics

Western Animation

Narrator: [singing] Oh Marceline! Why are you so mean?

Marceline: '[singing back] I'm not mean, I'm a thousand years old, and I just lost track of my moral code.

Real Life

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Immortality Immorality - TV Tropes

Immortality is the indefinite continuation of a persons 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 one of mankinds major concerns, and even though it has been traditionally mainly confined to religious traditions, it is also important to philosophy. Although a wide variety of cultures have believed in some sort of immortality, such beliefs may be reduced to basically three non-exclusive models: (1) the survival of the astral body resembling the physical body; (2) the immortality of the immaterial soul (that is an incorporeal existence); (3) resurrection of the body (or re-embodiment, in case the resurrected person does not keep the same body as at the moment of death). This article examines philosophical arguments for and against the prospect of immortality.

A substantial part of the discussion on immortality touches upon the fundamental question in the philosophy of mind: do souls exist? Dualists believe souls do exist and survive the death of the body; materialists believe mental activity is nothing but cerebral activity and thus death brings the total end of a persons existence. However, some immortalists believe that, even if immortal souls do not exist, immortality may still be achieved through resurrection.

Discussions on immortality are also intimately related to discussions of personal identity because any account of immortality must address how the dead person could be identical to the original person that once lived. Traditionally, philosophers have considered three main criteria for personal identity: the soul criterion , the body criterion and the psychological criterion.

Although empirical science has little to offer here, the field of parapsychology has attempted to offer empirical evidence in favor of an afterlife. More recently, secular futurists envision technologies that may suspend death indefinitely (such as Strategies for Engineered Negligible Senescence, and mind uploading), thus offering a prospect for a sort of bodily immortality.

Discourse on immortality bears a semantic difficulty concerning the word 'death. We usually define it in physiological terms as the cessation of biological functions that make life possible. But, if immortality is the continuation of life even after death, a contradiction appears to come up (Rosemberg, 1998). For apparently it makes no sense to say that someone has died and yet survived death. To be immortal is, precisely, not to suffer death. Thus, whoever dies, stops existing; nobody may exist after death, precisely because death means the end of existence.

For convenience, however, we may agree that death simply means the decomposition of the body, but not necessarily the end of a persons existence, as assumed in most dictionary definitions. In such a manner, a person may die in as much as their body no longer exists (or, to be more precise, no longer holds vital signs: pulse, brain activity, and so forth), but may continue to exist, either in an incorporeal state, with an ethereal body, or with some other physical body.

Some people may think of immortality in vague and general terms, such as the continuity of a persons deeds and memories among their friends and relatives. Thus, baseball player Babe Ruth is immortal in a very vague sense: he is well remembered among his fans. But, philosophically speaking, immortality implies the continuation of personal identity. Babe Ruth may be immortal in the sense that he is well remembered, but unless there is someone that may legitimately claim I am Babe Ruth, we shall presume Babe Ruth no longer exists and hence, is not immortal.

Despite the immense variety of beliefs on immortality, they may be reduced to three basic models: the survival of the astral body, the immaterial soul and resurrection (Flew, 2000). These models are not necessarily mutually exclusive; in fact, most religions have adhered to a combination of them.

Much primitive religious thought conceives that human beings are made up of two body substances: a physical body, susceptible of being touched, smelt, heard and seen; and an astral body made of some sort of mysterious ethereal substance. Unlike the physical body, the astral body has no solidity (it can go through walls, for example.) and hence, it cannot be touched, but it can be seen. Its appearance is similar to the physical body, except perhaps its color tonalities are lighter and its figure is fuzzier.

Upon death, the astral body detaches itself from the physical body, and mourns in some region within time and space. Thus, even if the physical body decomposes, the astral body survives. This is the type of immortality most commonly presented in films and literature (for example, Hamlets ghost). Traditionally, philosophers and theologians have not privileged this model of immortality, as there appears to be two insurmountable difficulties: 1) if the astral body does exist, it should be seen depart from the physical body at the moment of death; yet there is no evidence that accounts for it; 2) ghosts usually appear with clothes; this would imply that, not only are there astral bodies, but also astral clothes a claim simply too extravagant to be taken seriously (Edwards, 1997: 21).

The model of the immortality of the soul is similar to the astral body model, in as much as it considers that human beings are made up of two substances. But, unlike the astral body model, this model conceives that the substance that survives the death of the body is not a body of some other sort, but rather, an immaterial soul. In as much as the soul is immaterial, it has no extension, and thus, it cannot be perceived through the senses. A few philosophers, such as Henry James, have come to believe that for something to exist, it must occupy space (although not necessarily physical space), and hence, souls are located somewhere in space (Henry, 2007). Up until the twentieth century, the majority of philosophers believed that persons are souls, and that human beings are made up of two substances (soul and body). A good portion of philosophers believed that the body is mortal and the soul is immortal. Ever since Descartes in the seventeenth century, most philosophers have considered that the soul is identical to the mind, and, whenever a person dies, their mental contents survive in an incorporeal state.

Eastern religions (for example, Hinduism and Buddhism) and some ancient philosophers (for example, Pythagoras and Plato) believed that immortal souls abandon the body upon death, may exist temporarily in an incorporeal state, and may eventually adhere to a new body at the time of birth (in some traditions, at the time of fertilization). This is the doctrine of reincarnation.

Whereas most Greek philosophers believed that immortality implies solely the survival of the soul, the three great monotheistic religions (Judaism, Christianity and Islam) consider that immortality is achieved through the resurrection of the body at the time of the Final Judgment. The very same bodies that once constituted persons shall rise again, in order to be judged by God. None of these great faiths has a definite position on the existence of an immortal soul. Therefore, traditionally, Jews, Christians and Muslims have believed that, at the time of death, the soul detaches from the body and continues on to exist in an intermediate incorporeal state until the moment of resurrection. Some others, however, believe that there is no intermediate state: with death, the person ceases to exist, and in a sense, resumes existence at the time of resurrection.

As we shall see, some philosophers and theologians have postulated the possibility that, upon resurrection, persons do not rise with the very same bodies with which they once lived (rather, resurrected persons would be constituted by a replica). This version of the doctrine of the resurrection would be better referred to as re-embodiment: the person dies, but, as it were, is re-embodied.

Most religions adhere to the belief in immortality on the basis of faith. In other words, they provide no proof of the survival of the person after the death of the body; actually, their belief in immortality appeals to some sort of divine revelation that, allegedly, does not require rationalization.

Natural theology, however, attempts to provide rational proofs of Gods existence. Some philosophers have argued that, if we can rationally prove that God exists, then we may infer that we are immortal. For, God, being omnibenevolent, cares about us, and thus would not allow the annihilation of our existence; and being just, would bring about a Final Judgement (Swinburne, 1997). Thus, the traditional arguments in favor of the existence of God (ontological, cosmological, teleological) would indirectly prove our immortality. However, these traditional arguments have been notoriously criticized, and some arguments against the existence of God have also been raised (such as the problem of evil) (Martin, 1992; Smith, 1999).

Nevertheless, some philosophers have indeed tried to rationalize the doctrine of immortality, and have come up with a few pragmatic arguments in its favor.

Blaise Pascal proposed a famous argument in favor of the belief in the existence of God, but it may well be extended to the belief in immortality (Pascal, 2005). The so-called Pascals Wager argument goes roughly as follows: if we are to decide to believe whether God exists or not, it is wiser to believe that God does exist. If we rightly believe that God exists, , we gain eternal bliss; if God does not exist, we lose nothing, in as much as there is no Final Judgment to account for our error. On the other hand, if we rightly believe God does not exist, we gain nothing, in as much as there is no Final Judgment to reward our belief. But, if we wrongly believe that God does not exist, we lose eternal bliss, and are therefore damned to everlasting Hell. By a calculation of risks and benefits, we should conclude that it is better to believe in Gods existence. This argument is easily extensible to the belief in immortality: it is better to believe that there is a life after death, because if in fact there is a life after death, we shall be rewarded for our faith, and yet lose nothing if we are wrong; on the other hand, if we do not believe in a life after death, and we are wrong, we will be punished by God, and if we are right, there will not be a Final Judgment to reward our belief.

Although this argument has remained popular among some believers, philosophers have identified too many problems in it (Martin, 1992). Pascals Wager does not take into account the risk of believing in a false god (What if Baal were the real God, instead of the Christian God?), or the risk of believing in the wrong model of immortality (what if God rewarded belief in reincarnation, and punished belief in resurrection?). The argument also assumes that we are able to choose our beliefs, something most philosophers think very doubtful.

Other philosophers have appealed to other pragmatic benefits of the belief in immortality. Immanuel Kant famously rejected in his Critique of Pure Reason the traditional arguments in favor of the existence of God; but in his Critique of Practical Reason he put forth a so-called moral argument. The argument goes roughly as follows: belief in God and immortality is a prerequisite for moral action; if people do not believe there is a Final Judgment administered by God to account for deeds, there will be no motivation to be good. In Kants opinion, human beings seek happiness. But in order for happiness to coincide with moral action, the belief in an afterlife is necessary, because moral action does not guarantee happiness. Thus, the only way that a person may be moral and yet preserve happiness, is by believing that there will be an afterlife justice that will square morality with happiness. Perhaps Kants argument is more eloquently expressed in Ivan Karamazovs (a character from Dostoevskys The Brothers Karamazov) famous phrase: If there is no God, then everything is permitted... if there is no immortality, there is no virtue.

The so-called moral argument has been subject to some criticism. Many philosophers have argued that it is indeed possible to construe secular ethics, where appeal to God is unnecessary to justify morality. The question why be moral? may be answered by appealing to morality itself, to the need for cooperation, or simply, to ones own pleasure (Singer, 1995; Martin, 1992). A vigilant God does not seem to be a prime need in order for man to be good. If these philosophers are right, the lack of belief in immortality would not bring about the collapse of morality. Some contemporary philosophers, however, align with Kant and believe that secular morality is shallow, as it does not satisfactorily account for acts of sacrifice that go against self-interest; in their view, the only way to account for such acts is by appealing to a Divine Judge (Mavrodes, 1995).

Yet another pragmatic argument in favor of the belief in immortality appeals to the need to find meaning in life. Perhaps Miguel de Unamunos Del sentimiento trgico de la vida is the most emblematic philosophical treatise advocating this argument: in Unamunos opinion, belief in immortality is irrational, but nevertheless necessary to avoid desperation in the face of lifes absurdity. Only by believing that our lives will have an ever-lasting effect, do we find motivation to continue to live. If, on the contrary, we believe that everything will ultimately come to an end and nothing will survive, it becomes pointless to carry on any activity.

Of course, not all philosophers would agree. Some philosophers would argue that, on the contrary, the awareness that life is temporal and finite makes living more meaningful, in as much as we better appreciate opportunities (Heidegger, 1978). Bernard Williams has argued that, should life continue indefinitely, it would be terribly boring, and therefore, pointless (Williams, 1976). Some philosophers, however, counter that some activities may be endlessly repeated without ever becoming boring; furthermore, a good God would ensure that we never become bored in Heaven (Fischer, 2009).

Death strikes fear and anguish in many of us, and some philosophers argue that the belief in immortality is a much needed resource to cope with that fear. But, Epicurus famously argued that it is not rational to fear death, for two main reasons: 1) in as much as death is the extinction of consciousness, we are not aware of our condition (if death is, I am not; if I am, death is not); 2) in the same manner that we do not worry about the time that has passed before we were born, we should not worry about the time that will pass after we die (Rist, 1972).

At any rate, pragmatic arguments in favor of the belief in immortality are also critiqued on the grounds that the pragmatic benefits of a belief bear no implications on its truth. In other words, the fact that a belief is beneficial does not make it true. In the analytic tradition, philosophers have long argued for and against the pragmatic theory of truth, and depending on how this theory is valued, it will offer a greater or lesser plausibility to the arguments presented above.

Plato was the first philosopher to argue, not merely in favor of the convenience of accepting the belief in immortality, but for the truth of the belief itself. His Phaedo is a dramatic representation of Socrates final discussion with his disciples, just before drinking the hemlock. Socrates shows no sign of fear or concern, for he is certain that he will survive the death of his body. He presents three main arguments to support his position, and some of these arguments are still in use today.

First, Socrates appeals to cycles and opposites. He believes that everything has an opposite that is implied by it. And, as in cycles, things not only come from opposites, but also go towards opposites. Thus, when something is hot, it was previously cold; or when we are awake, we were previously asleep; but when we are asleep, we shall be awake once again. In the same manner, life and death are opposites in a cycle. Being alive is opposite to being dead. And, in as much as death comes from life, life must come from death. We come from death, and we go towards death. But, again, in as much as death comes from life, it will also go towards life. Thus, we had a life before being born, and we shall have a life after we die.

Most philosophers have not been persuaded by this argument. It is very doubtful that everything has an opposite (What is the opposite of a computer?) And, even if everything had an opposite, it is doubtful that everything comes from its opposite, or even that everything goes towards its opposite.

Socrates also appeals to the theory of reminiscence, the view that learning is really a process of remembering knowledge from past lives. The soul must already exist before the birth of the body, because we seem to know things that were not available to us. Consider the knowledge of equality. If we compare two sticks and we realize they are not equal, we form a judgment on the basis of a previous knowledge of equality as a form. That knowledge must come from previous lives. Therefore, this is an argument in favor of the transmigration of souls (that is, reincarnation or metempsychosis).

Some philosophers would dispute the existence of the Platonic forms, upon which this argument rests. And, the existence of innate ideas does not require the appeal to previous lives. Perhaps we are hard-wired by our brains to believe certain things; thus, we may know things that were not available to us previously.

Yet another of Socrates arguments appeals to the affinity between the soul and the forms. In Platos understanding, forms are perfect, immaterial and eternal. And, in as much as the forms are intelligible, but not sensible, only the soul can apprehend them. In order to apprehend something, the thing apprehending must have the same nature as the thing apprehended. The soul, then, shares the attributes of the forms: it is immaterial and eternal, and hence, immortal.

Again, the existence of the Platonic forms should not be taken for granted, and for this reason, this is not a compelling argument. Furthermore, it is doubtful that the thing apprehending must have the same nature as the thing apprehended: a criminologist need not be a criminal in order to apprehend the nature of crime.

Platos arguments take for granted that souls exist; he only attempts to prove that they are immortal. But, a major area of discussion in the philosophy of mind is the existence of the soul. One of the doctrines that hold that the soul does exist is called dualism; its name comes from the fact that it postulates that human beings are made up of two substances: body and soul. Arguments in favor of dualism are indirectly arguments in favor of immortality, or at least in favor of the possibility of survival of death. For, if the soul exists, it is an immaterial substance. And, in as much as it is an immaterial substance, it is not subject to the decomposition of material things; hence, it is immortal.

Most dualists agree that the soul is identical to the mind, yet different from the brain or its functions. Some dualists believe the mind may be some sort of emergent property of the brain: it depends on the brain, but it is not identical to the brain or its processes. This position is often labeled property dualism, but here we are concerned with substance dualism, that is, the doctrine that holds that the mind is a separate substance (and not merely a separate property) from the body, and therefore, may survive the death of the body (Swinburne, 1997).

Ren Descartes is usually considered the father of dualism, as he presents some very ingenuous arguments in favor of the existence of the soul as a separate substance (Descartes, 1980). In perhaps his most celebrated argument, Descartes invites a thought experiment: imagine you exist, but not your body. You wake up in the morning, but as you approach the mirror, you do not see yourself there. You try to reach your face with your hand, but it is thin air. You try to scream, but no sound comes out. And so on.

Now, Descartes believes that it is indeed possible to imagine such a scenario. But, if one can imagine the existence of a person without the existence of the body, then persons are not constituted by their bodies, and hence, mind and body are two different substances. If the mind were identical to the body, it would be impossible to imagine the existence of the mind without imagining at the same time the existence of the body.

This argument has been subject to much scrutiny. Dualists certainly believe it is a valid one, but it is not without its critics. Descartes seems to assume that everything that is imaginable is possible. Indeed, many philosophers have long agreed that imagination is a good guide as to what is possible (Hume, 2010). But, this criterion is disputed. Imagination seems to be a psychological process, and thus not strictly a logical process. Therefore, perhaps we can imagine scenarios that are not really possible. Consider the Barber Paradox. At first, it seems possible that, in a town, a man shaves only those persons that shave themselves. We may perhaps imagine such a situation, but logically there cannot be such a situation, as Bertrand Russell showed. The lesson to be learned is that imagination might not be a good guide to possibility. And, although Descartes appears to have no trouble imagining an incorporeal mind, such a scenario might not be possible. However, dualists may argue that there is no neat difference between a psychological and a logical process, as logic seems to be itself a psychological process.

Descartes presents another argument. As Leibniz would later formalize in the Principle of Identity of Indiscernibles, two entities can be considered identical, if and only if, they exhaustively share the same attributes. Descartes exploits this principle, and attempts to find a property of the mind not shared by the body (or vice versa), in order to argue that they are not identical, and hence, are separate substances.

Descartes states: There is a great difference between a mind and a body, because the body, by its very nature, is something divisible, whereas the mind is plainly indivisible. . . insofar as I am only a thing that thinks, I cannot distinguish any parts in me. . . . Although the whole mind seems to be united to the whole body, nevertheless, were a foot or an arm or any other bodily part amputated, I know that nothing would be taken away from the mind (Descartes, 1980: 97).

Descartes believed, then, that mind and body cannot be the same substance. Descartes put forth another similar argument: the body has extension in space, and as such, it can be attributed physical properties. We may ask, for instance, what the weight of a hand is, or what the longitude of a leg is. But the mind has no extension, and therefore, it has no physical properties. It makes no sense to ask what the color of the desire to eat strawberries is, or what the weight of Communist ideology is. If the body has extension, and the mind has no extension, then the mind can be considered a separate substance.

Yet another of Descartes arguments appeals to some difference between mind and body. Descartes famously contemplated the possibility that an evil demon might be deceiving him about the world. Perhaps the world is not real. In as much as that possibility exists, Descartes believed that one may be doubt the existence of ones own body. But, Descartes argued that one cannot doubt the existence of ones own mind. For, if one doubts, one is thinking; and if one thinks, then it can be taken for certain that ones mind exists. Hence Descartes famous phrase: cogito ergo sum, I think, therefore, I exist. Now, if one may doubt the existence of ones body, but cannot doubt the existence of ones mind, then mind and body are different substances. For, again, they do not share exhaustively the same attributes.

These arguments are not without critics. Indeed, Leibnizs Principle of Indiscernibles would lead us to think that, in as much as mind and body do not exhaustively share the same properties, they cannot be the same substance. But, in some contexts, it seems possible that A and B may be identical, even if that does not imply that everything predicated of A can be predicated of B.

Consider, for example, a masked man that robs a bank. If we were to ask a witness whether or not the masked man robbed the bank, the witness will answer yes!. But, if we were to ask the witness whether his father robbed the bank, he may answer no. That, however, does not imply that the witness father is not the bank robber: perhaps the masked man was the witness father, and the witness was not aware of it. This is the so-called Masked Man Fallacy.

This case forces us to reconsider Leibnizs Law: A is identical to B, not if everything predicated of A is predicated of B, but rather, when A and B share exhaustively the same properties. And, what people believe about substances are not properties. To be an object of doubt is not, strictly speaking, a property, but rather, an intentional relation. And, in our case, to be able to doubt the bodys existence, but not the minds existence, does not imply that mind and body are not the same substance.

In more recent times, Descartes strategy has been used by other dualist philosophers to account for the difference between mind and body. Some philosophers argue that the mind is private, whereas the body is not. Any person may know the state of my body, but no person, including even possibly myself, can truly know the state of my mind.

Some philosophers point intentionality as another difference between mind and body. The mind has intentionality, whereas the body does not. Thoughts are about something, whereas body parts are not. In as much as thoughts have intentionality, they may also have truth values. Not all thoughts, of course, are true or false, but at least those thoughts that pretend to represent the world, may be. On the other hand, physical states do not have truth values: neurons activating in the brain are neither true, nor false.

Again, these arguments exploit the differences between mind and body. But, very much as with Descartes arguments, it is not absolutely clear that they avoid the Masked Man Fallacy.

Opponents of dualism not only reject their arguments; they also highlight conceptual and empirical problems with this doctrine. Most opponents of dualism are materialists: they believe that mental stuff is really identical to the brain, or at the most, an epiphenomenon of the brain. Materialism limits the prospects for immortality: if the mind is not a separate substance from the brain, then at the time of the brains death, the mind also becomes extinct, and hence, the person does not survive death. Materialism need not undermine all expectations of immortality (see resurrection below), but it does undermine the immortality of the soul.

The main difficulty with dualism is the so-called interaction problem. If the mind is an immaterial substance, how can it interact with material substances? The desire to move my hand allegedly moves my hand, but how exactly does that occur? There seems to be an inconsistency with the minds immateriality: some of the time, the mind is immaterial and is not affected by material states, at other times, the mind manages to be in contact with the body and cause its movement. Daniel Dennett has ridiculed this inconsistency by appealing to the comic-strip character Casper. This friendly ghost is immaterial because he is able to go through walls. But, all of a sudden, he is also able to catch a ball. The same inconsistency appears with dualism: in its interaction with the body, sometimes the mind does not interact with the body, sometimes it does (Dennett, 1992).Dualists have offered some solutions to this problem. Occasionalists hold that God directly causes material events. Thus, mind and body never interact. Likewise, parallelists hold that mental and physical events are coordinated by God so that they appear to cause each other, but in fact, they do not. These alternatives are in fact rejected by most contemporary philosophers.

Some dualists, however, may reply that the fact that we cannot fully explain how body and soul interact, does not imply that interaction does not take place. We know many things happen in the universe, although we do not know how they happen. Richard Swinburne, for instance, argues as follows: That bodily events cause brain events and that these cause pains, images, and beliefs (where their subjects have privileged access to the latter and not the former), is one of the most obvious phenomena of human experience. If we cannot explain how that occurs, we should not try to pretend that it does not occur. We should just acknowledge that human beings are not omniscient, and cannot understand everything (Swinburne, 1997, xii).

On the other hand, Dualism postulates the existence of an incorporeal mind, but it is not clear that this is a coherent concept. In the opinion of most dualists, the incorporeal mind does perceive. But, it is not clear how the mind can perceive without sensory organs. Descartes seemed to have no problems in imagining an incorporeal existence, in his thought experiment. However, John Hospers, for instance, believes that such a scenario is simply not imaginable:

You see with eyes? No, you have no eyes, since you have no body. But let that pass for a moment; you have experiences similar to what you would have if you had eyes to see with. But how can you look toward the foot of the bed or toward the mirror? Isnt looking an activity that requires having a body? How can you look in one direction or another if you have no head to turn? And this isnt all; we said that you cant touch your body because there is no body there; how did you discover this?... Your body seems to be involved in every activity we try to describe even though we have tried to imagine existing without it. (Hospers, 1997: 280)

Furthermore, even if an incorporeal existence were in fact possible, it could be terribly lonely. For, without a body, could it be possible to communicate with other minds. In Paul Edwards words: so far from living on in paradise, a person deprived of his body and thus of all sense organs would, quite aside from many other gruesome deprivations, be in a state of desolate loneliness and eventually come to prefer annihilation. (Edwards, 1997:48). However, consider that, even in the absence of a body, great pleasures may be attained. We may live in a situation the material world is an illusion (in fact, idealists inspired in Berkley lean towards such a position), and yet, enjoy existence. For, even without a body, we may enjoy sensual pleasures that, although not real, certainly feel real. However, the problems with dualism do not end there. If souls are immaterial and have no spatial extension, how can they be separate from other souls? Separation implies extension. Yet, if the soul has no extension, it is not at all clear how one soul can be distinguished from another. Perhaps souls can be distinguished based on their contents, but then again, how could we distinguish two souls with exactly the same contents? Some contemporary dualists have responded thus: in as much as souls interact with bodies, they have a spatial relationships to bodies, and in a sense, can be individuated.

Perhaps the most serious objection to dualism, and a substantial argument in favor of materialism, is the minds correlation with the brain. Recent developments in neuroscience increasingly confirm that mental states depend upon brain states. Neurologists have been able to identify certain regions of the brain associated with specific mental dispositions. And, in as much as there appears to be a strong correlation between mind and brain, it seems that the mind may be reducible to the brain, and would therefore not be a separate substance.

In the last recent decades, neuroscience has accumulated data that confirm that cerebral damage has a great influence on the mental constitution of persons. Phineas Gages case is well-known in this respect: Gage had been a responsible and kind railroad worker, but had an accident that resulted in damage to the frontal lobes of his brain. Ever since, Gage turned into an aggressive, irresponsible person, unrecognizable by his peers (Damasio, 2006).

Departing from Gages case, scientists have inferred that frontal regions of the brain strongly determine personality. And, if mental contents can be severely damaged by brain injuries, it does not seem right to postulate that the mind is an immaterial substance. If, as dualism postulates, Gage had an immortal immaterial soul, why didnt his soul remain intact after his brain injury?

A similar difficulty arises when we consider degenerative neurological diseases, such as Alzheimers disease. As it is widely known, this disease progressively eradicates the mental contents of patients, until patients lose memory almost completely. If most memories eventually disappear, what remains of the soul? When a patient afflicted with Alzheimer dies, what is it that survives, if precisely, most of his memories have already been lost? Of course, correlation is not identity, and the fact that the brain is empirically correlated with the mind does not imply that the mind is the brain. But, many contemporary philosophers of mind adhere to the so-called identity theory: mental states are the exact same thing as the firing of specific neurons.

Dualists may respond by claiming that the brain is solely an instrument of the soul. If the brain does not work properly, the soul will not work properly, but brain damage does not imply a degeneration of the soul. Consider, for example, a violinist. If the violin does not play accurately, the violinist will not perform well. But, that does not imply that the violinist has lost their talent. In the same manner, a person may have a deficient brain, and yet, retain her soul intact. However, Occams Razor requires the more parsimonious alternative: in which case, unless there is any compelling evidence in its favor, there is no need to assume the existence of a soul that uses the brain as its instrument.

Dualists may also suggest that the mind is not identical to the soul. In fact, whereas many philosophers tend to consider the soul and mind identical, various religions consider that a person is actually made up of by three substances: body, mind and soul. In such a view, even if the mind degenerates, the soul remains. However, it would be far from clear what the soul exactly could be, if it is not identical to the mind.

Any philosophical discussion on immortality touches upon a fundamental issue concerning personspersonal identity. If we hope to survive death, we would want to be sure that the person that continues to exist after death is the same person that existed before death. And, for religions that postulate a Final Judgment, this is a crucial matter: if God wants to apply justice, the person rewarded or punished in the afterlife must be the very same person whose deeds determine the outcome.

The question of personal identity refers to the criterion upon which a person remains the same (that is, numerical identity) throughout time. Traditionally, philosophers have discussed three main criteria: soul, body and psychological continuity.

According to the soul criterion for personal identity, persons remains the same throughout time, if and only if, they retain their soul (Swinburne, 2004). Philosophers who adhere to this criterion usually do not think the soul is identical to the mind. The soul criterion is favored by very few philosophers, as it faces a huge difficulty: if the soul is an immaterial non-apprehensible substance (precisely, in as much as it is not identical to the mind), how can we be sure that a person continues to be the same? We simply do not know if, in the middle of the night, our neighbors soul has transferred into another body. Even if our neighbors body and mental contents remain the same, we can never know if his soul is the same. Under this criterion, it appears that there is simply no way to make sure someone is always the same person.

However, there is a considerable argument in favor of the soul criterion. To pursue such an argument, Richard Swinburne proposes the following thought experiment: suppose Johns brain is successfully split in two, and as a result, we get two persons; one with the left hemisphere of Johns brain, the other with the right hemisphere. Now, which one is John? Both have a part of Johns brain, and both conserve part of Johns mental contents. So, one of them must presumably be John, but which one? Unlike the body and the mind, the soul is neither divisible nor duplicable. Thus, although we do not know which would be John, we do know that only one of the two persons is John. And it would be the person that preserves Johns souls, even if we have no way of identifying it. In such a manner, although we know about Johns body and mind, we are not able to discern who is John; therefore, Johns identity is not his mind or his body, but rather, his soul (Swinburne, 2010: 68).

Common sense informs that persons are their bodies (in fact, that is how we recognize people ) but, although many philosophers would dispute this, ordinary people seem generally to adhere to such a view). Thus, under this criterion, a person continues to be the same, if, and only if, they conserve the same body. Of course, the body alters, and eventually, all of its cells are replaced. This evokes the ancient philosophical riddle known as the Ship of Theseus: the planks of Theseus ship were gradually replaced, until none of the originals remained. Is it still the same ship? There has been much discussion on this, but most philosophers agree that, in the case of the human body, the total replacement of atoms and the slight alteration of form do not alter the numerical identity of the human body.

However, the body criterion soon runs into difficulties. Imagine two patients, Brown and Robinson, who undergo surgery simultaneously. Accidentally, their brains are swapped in placed in the wrong body. Thus, Browns brain is placed in Robinsons body. Let us call this person Brownson. Naturally, in as much as he has Browns brain, he will have Browns memories, mental contents, and so forth. Now, who is Brownson? Is he Robinson with Browns brain; or is he Brown with Robinsons body? Most people would think the latter (Shoemaker, 2003). After all, the brain is the seat of consciousness.

Thus, it would appear that the body criterion must give way to the brain criterion: a person continues to be the same, if and only if, she conserves the same brain. But, again, we run into difficulties. What if the brain undergoes fission, and each half is placed in a new body? (Parfit, 1984). As a result, we would have two persons pretending to be the original person, but, because of the principle of transitivity, we know that both of them cannot be the original person. And, it seems arbitrary that one of them should be the original person, and not the other (although, as we have seen, Swinburne bites the bullet, and considers that, indeed, only one would be the original person). This difficulty invites the consideration of other criteria for personal identity.

John Locke famously asked what we would think if a prince one day woke up in a cobblers body, and the cobbler in a princes body (Locke, 2009). Although the cobblers peers would recognize him as the cobbler, he would have the memories of the prince. Now, if before that event, the prince committed a crime, who should be punished? Should it be the man in the palace, who remembers being a cobbler; or should it be the man in the workshop, who remembers being a prince, including his memory of the crime?

It seems that the man in the workshop should be punished for the princes crime, because, even if that is not the princes original body, that person is the prince, in as much as he conserves his memories. Locke, therefore, believed that a person continues to be the same, if and only if, she conserves psychological continuity.

Although it appears to be an improvement with regards to the previous two criteria, the psychological criterion also faces some problems. Suppose someone claims today to be Guy Fawkes, and conserves intact very vividly and accurately the memories of the seventeenth century conspirator (Williams, 1976). By the psychological criterion, such a person would indeed be Guy Fawkes. But, what if, simultaneously, another person also claims to be Guy Fawkes, even with the same degree of accuracy? Obviously, both persons cannot be Guy Fawkes. Again, it would seem arbitrary to conclude that one person is Guy Fawkes, yet the other person isnt. It seems more plausible that neither person is Guy Fawkes, and therefore, that psychological continuity is not a good criterion for personal identity.

In virtue of the difficulties with the above criteria, some philosophers have argued that, in a sense, persons do not exist. Or, to be more precise, the self does not endure changes. In David Humes words, a person is nothing but a bundle or collection of different perceptions, which succeed each other with an inconceivable rapidity, and are in a perpetual flux and movement (Hume, 2010: 178). This is the so-called bundle theory of the self.

As a corollary, Derek Parfit argues that, when considering survival, personal identity is not what truly matters (Parfit, 1984). What does matter is psychological continuity. Parfit asks us to consider this example.

Suppose that you enter a cubicle in which, when you press a button, a scanner records the states of all the cells in your brain and body, destroying both while doing so. This information is then transmitted at the speed of light to some other planet, where a replicator produces a perfect organic copy of you. Since the brain of your replica is exactly like yours, it will seem to remember living your life up to the moment when you pressed the button, its character will be just like yours, it will be every other way psychologically continuous with you. (Parfit, 1997: 311)

Now, under the psychological criterion, such a replica will in fact be you. But, what if the machine does not destroy the original body, or makes more than one replica? In such a case, there will be two persons claiming to be you. As we have seen, this is a major problem for the psychological criterion. But, Parfit argues that, even if the person replicated is not the same person that entered the cubicle, it is psychologically continuous. And, that is what is indeed relevant.

Parfits position has an important implication for discussions of immortality. According to this view, a person in the afterlife is not the same person that lived before. But, that should not concern us. We should be concerned about the prospect that, in the afterlife, there will at least be one person that is psychologically continuous with us.

As we have seen, the doctrine of resurrection postulates that on Judgment Day the bodies of every person who ever lived shall rise again, in order to be judged by God. Unlike the doctrine of the immortality of the soul, the doctrine of resurrection has not been traditionally defended with philosophical arguments. Most of its adherents accept it on the basis of faith. Some Christians, however, consider that the resurrection of Jesus can be historically demonstrated (Habermas, 2002; Craig, 2008). And, so the argument goes, if it can be proven that God resurrected Jesus from the dead, then we can expect that God will do the same with every human being who has ever lived.

Nevertheless, the doctrine of resurrection runs into some philosophical problems derived from considerations on personal identity; that is, how is the person resurrected identical to the person that once lived? If we were to accept dualism and the soul criterion for personal identity, then there is not much of a problem: upon the moment of death, soul and body split, the soul remains incorporeal until the moment of resurrection, and the soul becomes attached to the new resurrected body. In as much as a person is the same, if and only if, she conserves the same soul, then we may legitimately claim that the resurrected person is identical to the person that once lived.

But, if we reject dualism, or the soul criterion for personal identity, then we must face some difficulties. According to the most popular one conception of resurrection, we shall be raised with the same bodies with which we once lived. Suppose that the resurrected body is in fact made of the very same cells that made up the original body, and also, the resurrected body has the same form as the original body. Are they identical?

Peter Van Inwagen thinks not (Van Inwagen, 1997). If, for example, an original manuscript written by Augustine is destroyed, and then, God miraculously recreates a manuscript with the same atoms that made up Augustines original manuscript, we should not consider it the very same manuscript. It seems that, between Augustines original manuscript, and the manuscript recreated by God, there is no spatio-temporal continuity. And, if such continuity is lacking, then we cannot legitimately claim that the recreated object is the same original object. For the same reason, it appears that the resurrected body cannot be identical to the original body. At most, the resurrected body would be a replica.

However, our intuitions are not absolutely clear. Consider, for example, the following case: a bicycle is exhibited in a store, and a customer buys it. In order to take it home, the customer dismantles the bicycle, puts its pieces in a box, takes it home, and once there, reassembles the pieces. Is it the same bicycle? It certainly seems so, even if there is no spatio-temporal continuity.

Nevertheless, there is room to doubt that the resurrected body would be made up of the original bodys same atoms. We know that matter recycles itself, and that due to metabolism, the atoms that once constituted the human body of a person may later constitute the body of another person. How could God resurrect bodies that shared the same atoms? Consider the case of cannibalism, as ridiculed by Voltaire:

A soldier from Brittany goes into Canada; there, by a very common chance, he finds himself short of food, and is forced to eat an Iroquis whom he killed the day before. The Iroquis had fed on Jesuits for two or three months; a great part of his body had become Jesuit. Here, then, the body of a soldier is composed of Iroquis, of Jesuits, and of all that he had eaten before. How is each to take again precisely what belongs to him? And which part belongs to each? (Voltaire, 1997: 147)

However, perhaps, in the resurrection, God neednt resurrect the body. If we accept the body criterion for personal identity, then, indeed, the resurrected body must be the same original body. But, if we accept the psychological criterion, perhaps God only needs to recreate a person psychologically continuous with the original person, regardless of whether or not that person has the same body. John Hick believes this is how God could indeed proceed (Hick, 1994).

Hick invites a thought experiment. Suppose a man disappears in London, and suddenly someone with his same looks and personality appears in New York. It seems reasonable to consider that the person that disappeared in London is the same person that appeared in New York. Now, suppose that a man dies in London, and suddenly appears in New York with the same looks and personality. Hick believes that, even if the cadaver is in London, we would be justified to claim that the person that appears in New York is the same person that died in London. Hicks implication is that body continuity is not needed for personal identity; only psychologically continuity is necessary.

And, Hick considers that, in the same manner, if a person dies, and someone in the resurrection world appears with the same character traits, memories, and so forth, then we should conclude that such a person in the resurrected world is identical to the person who previously died. Hick admits the resurrected body would be a replica, but as long as the resurrected is psychologically continuous with the original person, then it is identical to the original person.

Yet, in as much as Hicks model depends upon a psychological criterion for personal identity, it runs into the same problems that we have reviewed when considering the psychological criterion. It seems doubtful that a replica would be identical to the original person, because more than one replica could be recreated. And, if there is more than one replica, then they would all claim to be the original person, but obviously, they cannot all be the original person. Hick postulates that we can trust that God would only recreate exactly one replica, but it is not clear how that would solve the problem. For, the mere possibility that God could make more than one replica is enough to conclude that a replica would not be the original person.

Peter Van Inwagen has offered a somewhat extravagant solution to these problems: Perhaps at the moment of each mans death, God removes his corpse and replaces it with a simulacrum which is what is burned or rots. Or perhaps God is not quite so wholesale as this: perhaps He removes for safekeeping only the core person the brain and central nervous system or even some special part of it (Van Inwagen, 1997: 246). This would seem to solve the problem of spatio-temporal continuity. The body would never cease to exist, it would only be stored somewhere else until the moment of resurrection, and therefore, it would conserve spatio-temporal continuity. However, such an alternative seems to presuppose a deceitful God (He would make us believe the corpse that rots is the original one, when in fact, it is not), and would thus contradict the divine attribute of benevolence (a good God would not lie), a major tenet of monotheistic religions that defend the doctrine of resurrection.

Some Christian philosophers are aware of all these difficulties, and have sought a more radical solution: there is no criterion for personal identity over time. Such a view is not far from the bundle theory, in the sense that it is difficult to precise how a person remains the same over time. This position is known as anti-criterialism, that is, there is no intelligible criterion for personal identity; Trenton Merricks (1998) is its foremost proponent. By doing away with criteria for personal identity, anti-criterialists purport to show that objections to resurrection based on difficulties of personal identity have little weight, precisely because we should not be concerned about criteria for personal identity.

The discipline of parapsychology purports to prove that there is scientific evidence for the afterlife; or at least, that there is scientific evidence for the existence of paranormal abilities that would imply that the mind is not a material substance. Originally founded by J.B.S. Rhine in the 1950s, parapsychology has fallen out of favor among contemporary neuroscientists, although some universities still support parapsychology departments.

Parapsychologists usually claim there is a good deal of evidence in favor of the doctrine of reincarnation. Two pieces of alleged evidence are especially meaningful: (1) past-life regressions; (2) cases of children who apparently remember past lives.

Under hypnosis, some patients frequently have regressions and remember events from their childhood. But, some patients have gone even further and, allegedly, have vivid memories of past lives. A few parapsychologists take these as so-called past-life regressions as evidence for reincarnation (Sclotterbeck, 2003).

However, past-life regressions may be cases of cryptomnesia, that is, hidden memories. A person may have a memory, and yet not recognize it as such. A well-known case is illustrative: an American woman in the 1950s was hypnotized, and claimed to be Bridey Murphy, an Irishwoman of the 19th century. Under hypnosis, the woman offered a fairly good description of 19th century Ireland, although she had never been in Ireland. However, it was later discovered that, as a child, she had an Irish neighbor. Most likely, she had hidden memories of that neighbor, and under hypnosis, assumed the personality of a 20th century Irish woman.

It must also be kept in mind that hypnosis is a state of high suggestibility. The person that conducts the hypnosis may easily induce false memories on the person hypnotized; hence, alleged memories that come up in hypnosis are not trustworthy at all.

Some children have claimed to remember past lives. Parapsychologist Ian Stevenson collected more than a thousand of such cases (Stevenson, 2001). And, in a good portion of those cases, children know things about the deceased person that, allegedly, they could not have known otherwise.

However, Stevensons work has been severely critiqued for its methodological flaws. In most cases, the childs family had already made contact with the deceaseds family before Stevensons arrival; thus, the child could pick up information and give the impression that he knows more than what he could have known. Paul Edwards has also accused Stevenson of asking leading questions towards his own preconceptions (Edwards, 1997: 14).

Moreover, reincarnation runs into conceptual problems of its own. If you do not remember past lives, then it seems that you cannot legitimately claim that you are the same person whose life you do not remember. However, a few philosophers claim this is not a good objection at all, as you do not remember being a very young child, and yet can still surely claim to be the same person as that child (Ducasse, 1997: 199).

Population growth also seems to be a problem for reincarnation: according to defenders of reincarnation, souls migrate from one body to another. This, in a sense, presupposes that the number of souls remains stable, as no new souls are created, they only migrate from body to body. Yet, the number of bodies has consistently increased ever since the dawn of mankind. Where, one may ask, were all souls before new bodies came to exist? (Edwards, 1997: 14). Actually, this objection is not so formidable: perhaps souls exist in a disembodied form as they wait for new bodies to come up (DSouza, 2009: 57).

During the heyday of Spiritualism (the religious movement that sought to make contact with the dead), some mediums gained prominence for their reputed abilities to contact the dead. These mediums were of two kinds: physical mediums invoked spirits that, allegedly, produced physical phenomena (for example, lifting tables); and mental mediums whose bodies, allegedly, were temporarily possessed by the spirits.

Most physical mediums were exposed as frauds by trained magicians. Mental mediums, however, presented more of a challenge for skeptics. During their alleged possession by a deceased persons spirit, mediums would provide information about the deceased person that, apparently, could not have possibly known. William James was impressed by one such medium, Leonora Piper, and although he remained somewhat skeptical, he finally endorsed the view that Piper in fact made contact with the dead.

Some parapsychologists credit the legitimacy of mental mediumship (Almeder, 1992). However, most scholars believe that mental mediums work through the technique of cold reading: they ask friends and relatives of a deceased person questions at a fast pace, and infer from their body language and other indicators, information about the deceased person (Gardner, 2003).

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Immortality | Internet Encyclopedia of Philosophy

"Immortality" is a single from Celine Dion's album Let's Talk About Love. It was released on June 8, 1998 outside the United States. The Bee Gees can be heard on the background vocals, and are credited as special guests on/for the recording.[1] It was used as a theme song for the Brazilian telenovela "Torre de Babel". For that occasion was release a promo CD Single only in Brazil with various remixes.

"Immortality" was composed especially for Dion by brothers Barry Gibb, Robin Gibb, and Maurice Gibb, members of the Bee Gees, Diane Warren and was produced by Walter Afanasieff. A demo version of the song featuring just the brothers can be found on subsequent greatest hits albums of the Bee Gees.

It was written by Warren, who also wrote Dion's hit "Because You Loved Me" among others.

There are two music videos. The first one, directed by Scott Floyd Lochmus, shows Dion and the Bee Gees in the recording studio in 1997. It was included as a bonus on the Au cur du stade DVD. The second one was directed by Randee St. Nicholas and released at the end of July 1998. This more elaborate video deals with themes of love, loss and reincarnation, with a cameo from the Bee Gees themselves.

The song was a commercial success reaching number 2 in Austria and Germany, number 4 in Europe, number 5 in the United Kingdom, and number 8 in Switzerland. In Brazil, the Cuca mixes became very popular. However, the track was never released as a single in the United States, where Sony Music Entertainment instead decided to release "To Love You More."

"Immortality" was certified platinum in Germany (for over 500,000 copies sold),[2] gold in Sweden (15,000),[3] and silver in France (145,000)[4] and the UK (200,000).

The live version of this song was included on the One Night Only CD and DVD by the Bee Gees, released on November 3, 1998. Dion also performed this song during her Let's Talk About Love Tour. The song was performed also on British TV programme Top of the Pops on July 1998. For the first time in 16 years, Dion performs the song in her current residency show Celine at the The Colosseum at Caesars Palace in Las Vegas, Nevada.

"Immortality" became a part of non-American versions of Dion's later greatest hits: All the Way A Decade of Song and My Love: Essential Collection.

In 2001, Donny Osmond covered "Immortality" for his 2001 album This Is the Moment. For the 2001 Greatest Hits album "The Record", The Bee Gees re-recorded the song without Dion's vocals, instead having Barry Gibb as the lead singer and Maurice and Robin on back-up vocals.

The video opens with Celine walking through a graveyard. She and the Bee Gees then appear as ghosts in a manor house where Dion meets a man (presumably her lover). Celine and the Bee Gees later appear at a club where she is a singer. The video then ends in the graveyard where Dion walks away.[citation needed]

Entertainment Weekly editor David Browne called this song 'banal' and said that it is "flimsy concoction that droops under the weight of its arrangement." [5] The New York Observer editor Jonathan Bernstein called this collaboration "dispiriting".[6]

European CD single

Japanese CD single

UK cassette single

Australian CD maxi single

European CD maxi single

UK CD maxi single

UK CD maxi single #2

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Immortality (Celine Dion song) - Wikipedia, the free encyclopedia