In 1904, less than six years before his death, William James made a revealing statement in response to a questionnaire circulated by his former student James Pratt. To the question, Do you believe in personal immortality? James answered, Never keenly, but more strongly as I grow older. If so, why? Because I am just getting fit to live. <\/p>\n
Not a ringing endorsement perhaps, but James was sure of one thing: that the common arguments against immortality need not deter us. In his 1898 Ingersoll Lecture on Immortality, James set out with his usual relish to kick over the obstacles to belief. Chief among those obstacles was a general climate of learned doubt. <\/p>\n
Our situation today is not so different. Although social surveys indicate that roughly 80 percent of Americans believe in life after death, it is a belief cherished against the grain of perceived official skepticism; and among academically trained religious thinkers, one finds a greater measure of skepticism than in the population at large. For many, immortality is not a matter for reasoned debate, but is simply ruled out of play, along with guardian angels and statues that weep. It is taken for granted, as if it were a premise accepted by all reasonable people, that no one seriously believes in Heaven, Hell, or Purgatory, in the life of the soul, the resurrection of the body, or the personality of God as the concrete realities they were once imagined to be. <\/p>\n
One thinks especially of Rudolf Bultmann, who made it a cornerstone of his New Testament hermeneutics that the three-story structure of the cosmos (Heaven above, Earth in the middle, Hell below) is over, finished; it cannot be repristinated. Similarly, Jrgen Moltmann began his 1967 Ingersoll Lecture by observing that the old ways of thinking about the future life have dried up like fish in a drained pond. <\/p>\n
More than any particular objections, this assumption that the traditional mythos can no longer speak to us weighs heavily against belief in immortality. The burden of proof shifts from the skeptic to the believer, and the believer finds that not only his reasons but also his motives are under suspicion. Belief in immortality begins to look shabby and self-serving, like something we fall back on in weak moments but rise above when we are at our best. <\/p>\n
The specific objections to immortality are secondary, and can be briefly stated. Belief in immortality is criticized on moral grounds as self-aggrandizing, on psychological grounds as self-deceiving, and on philosophical grounds as dualistic. Concern for the soul is faulted for making us disregard the body, neglect our responsibilities to the Earth, and deny our kinship with other life forms. We share 90 percent of our genes with mice. Even the lowliest bacterium is our cousin. Why do we persist in imagining that there is some fifth essence in us that sets us apart? <\/p>\n
To the first objection, we can say that there is no correlation between narcissism and belief in personal immortality. We feel the need for immortality most acutely when we are made sensible of the inexhaustible value of another person or the tragedy of a life cut short. None of the developed traditions about immortality fosters self-absorption. What are our images of eternal life if not ways of picturing a wider sphere of existence, a more generous personal life, less closed in upon ourselves, less fearful and grasping, more real in every respect? It is by contrast to the real person we hope to be in Heaven that we realize how self-absorbed we are most of the time here below. <\/p>\n
As for dualism, much has been said of the violence it does to our unity as psycho-physical creatures, but this is questionable. Multiplicity and disunity are as strong a feature of our existence as psychosomatic unity. We are legion, as the demons say. It is a marvel that all our different parts work together. At best, we are a symphony; but the second violins have quarreled with the wind section, and as we age these quarrels increase. Why should it surprise us if at death the soul separates from the body? Separating is the order of our lives as we tend toward death. If a mans jowls can sink down while his brow stays up, why cant his soul rise up when his body sinks down? All of our flesh is being pulled downward by the gravity of the grave; every day our skin is sloughing off cell by cell; at each stage of life we slough off the skin of a previous stage; and at death we lose what was left of those skins. Perhaps that will be the chance to emerge as the person one was meant to be. <\/p>\n
Against the charge that soul-talk is superfluous, there is the common witness of humanity that some language of this sort is necessary to capture the full range of human experience. Long after the human genome is completely mapped, and the neurophysiology of awareness and cognition thoroughly understood, we will still stand in awe before the mystery of consciousness and selfhood. We may be made in the image and likeness of a mouse, genetically speaking, but our kinship with the mouse is a kinship with life that is perishing. There remains an irreducible quality to our experience which tells us that we are not perishing with it, that we are also made in the image and likeness of Another, whose code is transcendent. <\/p>\n
But if dualism troubles youas it sometimes troubles methere are non-dualistic ways of thinking about life after death. If you have studied classical Buddhist literature, you know that one need not be committed to a substantial soul in order to affirm the reality of persons, their identity over time, or their capacity for transcendence. Consciousness may be understood as an emergent phenomenon which, upon coming forth from its neural matrix, has the capacity to generate ever more complex structures of awareness, including an autobiographical sense of self. It can then be left to God to decide whether the self that emerges shall endure after its neural basis is destroyed. And once God is in the picture, the emergence of consciousness begins to look foreordained, as in the words to Jeremiah: Before I formed you in the womb I knew you, and before you were born I consecrated you (Jeremiah 1:5). <\/p>\n
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The rest is here: In 1904, less than six years before his death, William James made a revealing statement in response to a questionnaire circulated by his former student James Pratt. To the question, Do you believe in personal immortality Continue reading
\nIn Defense of Immortality by Carol Zaleski - First Things<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"