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Christian writers from Tertullian to Luther have held to traditional notions of Hell. However, the annihilationist position is not without some historical precedent. Early forms of annihilationism or conditional immortality are claimed to be found in the writings of Ignatius of Antioch [10] [20] (d. 108/140), Justin Martyr [21] [22] (d. 165), and Irenaeus [10] [23] (d. 202), among others.
This cycle can be broken after a soul achieves Moksha or Nirvana. Any place of existence, either of humans, souls or deities, outside the tangible world (heaven, hell, or other) is referred to as otherworld. Hell, in many religious and folkloric traditions, is a place of torment and punishment in the afterlife.
The Church of Jesus Christ of Latter-day Saints teaches that the spirit and body together constitute the Soul of Man (Mankind), stating: "The spirit and the body are the soul of man." [ 32 ] Latter-day Saints believe that the soul is the union of a pre-existing, God-made spirit, [ 33 ] [ 34 ] [ 35 ] and a temporal body, which is formed by ...
For Clark, in oblivion there is even an absence of experience, as we can only speak of experience when a subjective self exists. According to neuroscientist Giulio Tononi, consciousness is "all we are and all we have: lose consciousness and, as far as you are concerned, your own self and the entire world dissolve into nothingness." [18]
In other words: consciousness can be known directly, so the reality of consciousness is more certain than any philosophical or scientific theory that says otherwise. [83] Chalmers concludes that "there is little doubt that something like the Moorean argument is the reason that most people reject illusionism and many find it crazy."
This spirit is also present within human beings, although in a more conscious form, and is responsible for the development of human consciousness and culture. [7] He sees it as a kind of pre-rational or pre-conscious realm that underlies conscious experience. [7] In that view, the unconscious spirit is the source of creative inspiration and ...
A third group of scholars have argued that with technological growth once machines begin to display any substantial signs of human-like behavior then the dichotomy (of human consciousness compared to human-like consciousness) becomes passé and issues of machine autonomy begin to prevail even as observed in its nascent form within contemporary ...
This conception of the soul is more primitive than the Christian one with which the reader is likely to be more familiar. In its Christian context it refers to "the transcendental energy in man" and "the spiritual part of man considered in its moral aspect or in relation to God." –Editors.] (Jung, 1968: note 2 par. 9)