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Articoli di riviste sul tema "Immortality"

Autore: Grafiati

Pubblicato: 4 giugno 2021

Ultima modifica: 31 luglio 2024

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1

Telman Emiralievich, Kafarov, Ragimov Abdula Alexandrovich e Khalikov Abdulkhalik Sultansaidovich. "The labyrinths of Islamic and Biblical immortology". Islamovedenie 15, n. 1 (20 aprile 2024): 77–84. http://dx.doi.org/10.21779/2077-8155-2024-15-1-77-84.

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Although immortality is not on the list of basic Jungian archetypes, the article shows that it is a universal regulator of human life and is immanently present as a cementing core in all manifesta-tions of the conscious and the unconscious in a person. The authors compare the religious and non-religious concepts of the immortality of the soul. The latter offer various “facilitated” options for achieving immortality: without turning to the human soul, without the concepts of guilt, heaven and hell, repentance, posthumous existence, strict but fair trial, fear, punishment and responsibility. The authors substantiate the defining role of the concept of immortality of the soul in all religions of revelation, where human life begins with the immortality in the paradise. The idea of immortali-ty permeates the entire structure of the creed, and religious expediency ends with the acquisition of lost immortality and paradise existence for the faithful. The main features of religious immortality are highlighted, some contradictions and difficulties of understanding its essence are revealed. The in-depth meaning of several significant differences in the understanding of immortality of the soul between Islam and Orthodoxy is revealed. Particular attention is paid to such a reward in the para-dise for faithful Muslims as the enjoyment of the sight of Allah, which is often assessed as a shift away from the canonical principles of Islamic monotheism relating the prohibition to anthropomor-phize God and give Him comates. The authors substantiate their point of view on this seeming con-tradiction maintaining that they do not mean the accessibility of God to the senses but His accessi-bility to the inner, “heart”, vision.

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Kraynov, Andrey L. "Posthumanism and the problem of immortality: Socio-philosophical analysis". Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy 22, n. 1 (22 marzo 2022): 14–18. http://dx.doi.org/10.18500/1819-7671-2022-22-1-14-18.

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The article is devoted to the analysis of the problem of immortality in the context of the philosophy of posthumanism. The problem of immortality has always worried humanity. In fairy tales and myths, religious systems and scientific research, it occupies a central place, which relates to the natural desire of a person to live forever. In the philosophy of posthumanism, this problem acquires new meanings, moving from a purely speculative metaphysical field to the sphere of practice. The development of NBICS technologies contributes to this metamorphosis. Processes such as digitalization, the creation of artificial intelligence, the development of genetic engineering, cloning, the design of cyborgs and android robots, and cryonization force us to take a fresh look at the problem of immortality. If in the religious consciousness the immortality of a person is interpreted as spiritual immortality – eternal life after the physical death of the body, then in the worldview of posthumanism and immortalism we are talking about bodily immortality, which modern technologies are capable to bring to life. Thus, a value reorientation takes place in the consciousness of a person, shifting the emphasis from the future afterlife to the current present life. As a result, not only the perception of life is changing, but also the whole model of social behavior. Such traditional values as family and children, gender identity and procreation are fading into the background, leaving a place for the values of posthumanism, which consider a person as an intermediate stage on the path to perfection, that is, to a posthuman.

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Lenman, James. "Immortality". Cogito 9, n. 2 (1995): 164–69. http://dx.doi.org/10.5840/cogito19959228.

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4

Parent, William, e Ronald D. Milo. "Immortality." Philosophy and Phenomenological Research 47, n. 4 (giugno 1987): 655. http://dx.doi.org/10.2307/2107235.

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5

Lewis, Hywel D. "Immortality". Review & Expositor 82, n. 4 (dicembre 1985): 549–63. http://dx.doi.org/10.1177/003463738508200406.

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6

DUDDERIDGE, JOHN. "Immortality". Nature 328, n. 6130 (agosto 1987): 470. http://dx.doi.org/10.1038/328470d0.

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7

Lown, Maris. "Immortality". Teaching and Learning in Nursing 7, n. 1 (gennaio 2012): 1. http://dx.doi.org/10.1016/j.teln.2011.11.001.

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8

Adams, Colin. "Immortality". Mathematical Intelligencer 32, n. 2 (22 dicembre 2009): 19–22. http://dx.doi.org/10.1007/s00283-009-9118-y.

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9

Morowitz, Harold J. "Immortality". Hospital Practice 29, n. 3 (15 marzo 1994): 14–19. http://dx.doi.org/10.1080/21548331.1994.11442984.

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10

Carroll, John. "Immortality". Society 57, n. 4 (20 luglio 2020): 410–16. http://dx.doi.org/10.1007/s12115-020-00504-4.

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11

Raspopov, Evgenii, Tetiana Lishchuk-Torchynska e Yuliia Yemelianova. "Historical and philosophical meanings of the idea of immortality in early Christianity". Sophia. Human and Religious Studies Bulletin 18, n. 2 (2021): 61–65. http://dx.doi.org/10.17721/sophia.2021.18.12.

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Abstract (sommario):

Immortalism in historical and philosophical manifestation is one of the central categories of philosophical anthropology, the relevance of with persists over the centuries. The study of various aspects of individual human immortality in scientific research goes beyond the classical philosophical paradigms and becomes the object of new scientific schools and areas of research, including cryonics, bioethics, gerontology, etc. Despite this fact, the historical and philosophical retrospection of this problem does not disappear from the range of discovery of new scientific interpretations and approaches to understanding the essence of the problem of immortality. The main focus of the study is on the ideological heritage of early Christianity. Christianity as a world religion has played a significant role in transformation of the collective and national consciousness of European peoples. The fundamental principles of the formation of immortological guidelines are closely connected with Christianity, in particular, with the idea of the immortality of the soul. Despite the absence of a clear dogma about the immortality of the soul in early Christianity, with was repeatedly emphasized in the works of such researches as K. Lamont, I. Sventsitskaya [based on a materialistic understanding of being), as well as Z. Kosidovski, M. Kublanov, A. Kuraev [based on the theological approach], the problem of the immortality of the soul in the process of the transformation of Christianity has become the main platform of the doctrine. Since the appearance of canonical gospel texts, as well as early apologetic works, the concept of the immortality of the soul is presented as an element brought from non-Christian ideas, in particular in the works of Arnobius, Tatian, Theophylact, Origen of Alexandria. The idea of the immortality of the soul has acquired a clear formulation in the depths of classical Greek philosophical thought, in particular, in Plato's numerous dialogues, the work of Aristotle, as well as in the work of the Neoplatonists. Despite the ideological opposition of Christianity to ancient philosophy, the cosmogony of with differed from Christian doctrine, the influence of ancient ideas about the immortality of the soul significantly iffluenced the foundations of the Christian worldview.

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12

Papiernik, Joanna. "Antonio degli Agli’s Defence of Immortality". Renaissance and Reformation 44, n. 4 (13 maggio 2022): 87–110. http://dx.doi.org/10.33137/rr.v44i4.38598.

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In the article, the author briefly explains the popularity of the question of the immortality of the soul in the fifteenth century, presents the intellectual activity and bibliography of Antonio degli Agli, a prominent Tuscan humanist of the Quattrocento, and analyzes the content of Agli’s treatise On the Immortality of the Soul (De immortalitate animae). The short treatise remains only in manuscript and is rarely mentioned by scholars dealing with the history of the problem of immortality; however, it is a witness to the considerable popularity of the issue during the Renaissance. The article shows that the main arguments used by Agli relate to the metaphysics of light and the ontic affinity between the human mind and its most perfect objects of cognition. It is also demonstrated that these arguments largely coincide with those found in Marsilio Ficino’s opuscula theologica and the Platonic Theology.

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13

Long, Alex. "Immortality in Empedocles". Apeiron 50, n. 1 (1 gennaio 2017): 1–20. http://dx.doi.org/10.1515/apeiron-2015-0054.

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AbstractThe paper examines Empedocles’ attributions of immortality. I argue that Empedocles does not withhold immortality from the gods but rather has an unorthodox conception of what immortality is. Immortality does not mean, or imply, endless duration. A god’s immortality is its continuity, as one and the same organism, over a long but finite period. This conception of divine immortality then influences Empedocles’ other attributions of immortality, each of which marks a contrast with discontinuity, real or apparent. The nature of this contrast varies from context to context, and there is considerable heterogeneity in the list of immortal items. On the other hand, the attribution of immortality never implies that the item is completely changeless.

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14

Triandafilidis, Alexandra. "Immortality strategies". Adolescence HS 1, n. 5 (2011): 47. http://dx.doi.org/10.3917/ado.hs01.0047.

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15

Stevenson, Leslie. "Immortality Defended". Faith and Philosophy 26, n. 2 (2009): 228–30. http://dx.doi.org/10.5840/faithphil200926233.

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16

Grindal, Bruce. "Immortality Denied". Anthropology Humanism Quarterly 17, n. 1 (marzo 1992): 23–32. http://dx.doi.org/10.1525/ahu.1992.17.1.23.

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17

Laszlo, Ervin. "Conscious Immortality". World Futures Review 6, n. 3 (settembre 2014): 342–45. http://dx.doi.org/10.1177/1946756714552136.

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18

Rattan, Suresh I. S. "Virtual immortality". EMBO reports 5, n. 4 (aprile 2004): 342. http://dx.doi.org/10.1038/sj.embor.7400130.

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19

Seidel, Asher. "Facing Immortality". International Journal of Applied Philosophy 19, n. 1 (2005): 85–104. http://dx.doi.org/10.5840/ijap20051911.

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20

Beckman, M. "Molecular Immortality". Science of Aging Knowledge Environment 2002, n. 49 (11 dicembre 2002): 164nw—164. http://dx.doi.org/10.1126/sageke.2002.49.nw164.

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21

Bell, Gordon, e Jim Gray. "Digital immortality". Communications of the ACM 44, n. 3 (marzo 2001): 28–31. http://dx.doi.org/10.1145/365181.365182.

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22

Walker, David. "Achieving Immortality". American Scientist 96, n. 4 (2008): 338. http://dx.doi.org/10.1511/2008.73.3823.

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23

Loew, Christian. "Boltzmannian Immortality". Erkenntnis 82, n. 4 (8 ottobre 2016): 761–76. http://dx.doi.org/10.1007/s10670-016-9842-6.

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24

Perrett, Roy W. "Regarding Immortality". Religious Studies 22, n. 2 (giugno 1986): 219–33. http://dx.doi.org/10.1017/s0034412500018229.

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Abstract (sommario):

Would personal immortality have any value for one so endowed? An affirmative answer would seem so obvious to some that they might be tempted to go so far as to claim that immortality is a condition of life's having any value at all. The claim that immortality is a necessary condition for the meaningfulness of life seems untenable. What, however, of the claim that immortality is a sufficient condition for the meaningfulness of life? Though some might hold this to be the characteristic religious view, this is certainly disputable. Thus McTaggart reminds us, for instance, that ‘Buddhism... holds immortality to be the natural state of man, from which only the most perfect can escape.’ I want to argue that we can imagine variants of personal immortality which would not be valuable and hence immortality in itself cannot be a sufficient condition for value. What is required for the meaningfulness of life is that life exhibit certain valuable qualities. But then the endless exhibition of these qualities is not only unnecessary for the meaningfulness of life, but the endlessness of a life can even devalue those qualities that would make valuable a single, bounded life.

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25

Phillips;, M. "Immortality, Anyone?" Science 288, n. 5470 (26 maggio 2000): 1345–47. http://dx.doi.org/10.1126/science.288.5470.1345.

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26

Sidlauskas, Susan. "Creating Immortality". Art Journal 52, n. 2 (giugno 1993): 59–65. http://dx.doi.org/10.1080/00043249.1993.10791510.

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27

Dove, Alan. "Reversible immortality". Nature Biotechnology 18, n. 4 (aprile 2000): 368. http://dx.doi.org/10.1038/74369.

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28

Leiva, Matías. "Aporetic immortality". Scripta Mediaevalia 15, n. 2 (28 novembre 2022): 129–52. http://dx.doi.org/10.48162/rev.35.019.

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Aristotle was the first Western Philosopher to undertake the task of producing a rational, scientific-based theory on the human individual soul. Many have followed him in this enterprise, but several of them tinted his psychology with ideas from other philosophers and schools, mainly Plato and Neoplatonism. Saint Thomas Aquinas stands among those who tried to avoid this. In this article we will show that not only he did not consider platonic or Neoplatonic ideas in his theory about the soul and its immortality but remained in the peripatetic realm and produced a rational, Revelation-free philosophy to argue for it based on certain passages and ideas of the De Anima. Also, we will show that Aristotle considers both a strong form of anthropologic hylomorphism and a soft one, being the latter the one used by Aquinas to structure his theory on the immortality of the soul.

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29

BOGACHOV, Andriy. "FIVE KINDS OF IMMORTALITY". Filosofska dumka (Philosophical Thought) -, n. - (27 settembre 2023): 111–26. http://dx.doi.org/10.15407/fd2023.03.111.

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The author develops the idea that ancient Greek philosophy begins with attempts of the first theorists, especially Plato, to prove the immortality of the soul. For them, this meant, above all things, justifying that a person cannot escape moral responsibility or punishment for his wrongdoings. The author compares this kind of immortality, or this theory of immortality, to the ancient Greek concept of earthly immortality of the name. If a Greek had not achieved his glory in the creative realm of freedom (in politics, war, sports, knowledge, and arts), he did not get beyond the limits of his bodily existence. The first kind of immortality is also discussed in terms of Pla to’s moral pessimism, while the second kind of immortality is discussed in terms of moral optimism. Both kinds are considered in terms of the philosophical response to the question of a good and happy life. The third kind of immortality is defined by the author as Faustian immortality in the Modern Age. The concept of this kind of immortality is explained in terms of the Faus- tian individual, that is, based on J. W. Goethe’s idea of self-realization of personality through the activities of their native community. This kind of immortality is contrasted with the concept of escapist immortality, described by Russian artists, especially A. S. Pushkin and M. A. Bulgakov, as the greatest achievement of a modern creative person in the conditions of social unfreedom. Lastly, the concept of medial immortality is defined as a postmodern idea that the desired uniqueness of a personality is affirmed by its social acknowledgment via contemporary digital communication means, that is, medial means. The author’s main text contains important references to the Additions placed after the main text. To understand the dialogic nature of the research, Additions should be read alongside the main text, rather than after it.

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30

Conn, Rebecca, Michael P. Schrader, Daniel L. Wann e Brent Mruz. "Reduction of Anxiety about Death: Need for Beliefs about Immortality". Psychological Reports 79, n. 3_suppl (dicembre 1996): 1315–18. http://dx.doi.org/10.2466/pr0.1996.79.3f.1315.

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It was hypothesized that individuals who are reminded of their own mortality will experience anxiety which is reduced by an increased need for belief in immortality. A questionnaire assessing the need for literal and two forms of symbolic immortality was developed. Analysis showed that awareness of mortality increased scores on the need for literal immortality but not on either form of symbolic immortality.

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31

Oliva, Mirela. "Immortality in Heidegger". American Catholic Philosophical Quarterly 95, n. 3 (2021): 571–94. http://dx.doi.org/10.5840/acpq202168231.

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This paper argues that Heidegger’s description of death as a phenomenon of life opens a path to immortality different from the classical arguments. In the first part, I will explain why, for Heidegger, the account of immortality must start from a phenomenology of death, and I will analyze the characteristics of Being-towards-death. Then, I will discuss the relationship between immortality and death’s revelation of Being. Finally, I will examine the Christian background of Heidegger’s conception of death and immortality, and I will address some objections.

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32

O'Dowd, William. "Locus of Control and Level of Conflict as Correlates of Immortality Orientation". OMEGA - Journal of Death and Dying 15, n. 1 (agosto 1985): 25–35. http://dx.doi.org/10.2190/e8xx-a7j4-y4cu-gqbf.

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Rank and other theorists have suggested that achieving a sense of personal immortality is an important psychological motive. An Immortality Interview was designed to assess individuals' orientation toward immortality. It was administered to twenty-four male university professors from different age groups. Also administered were the Templer Death Anxiety Scale, the Rotter I-E Scale, and the Rotter Incomplete Sentences Blank. Respondents from all age groups report a low level of conscious concern with immortality issues. However, participants who have accepted some form of immortality show lower conflict on the Incomplete Sentences Blank and a more internal locus of control. There were no significant differences in death anxiety between acceptors and nonacceptors. Overall the findings suggest that orientation toward immortality may be an important personality dimension, correlating with several aspects of personal adjustment despite the absence of more overt indices of concern (e.g., conscious death anxiety).

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33

Pisk, Jernej. "Search for Immortality in Ancient and Modern Sport". Physical Culture and Sport. Studies and Research 54, n. 1 (1 giugno 2012): 5–12. http://dx.doi.org/10.2478/v10141-012-0001-8.

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Search for Immortality in Ancient and Modern SportThere is only one real problem each human being faces: death. Nobody lives eternally. In essence, humans are mortal beings; beings-unto-death, as framed by Heidegger. But human beings are never reconciled with this fact. Since ancient times, humans have been searching for ways to become immortal and to somehow stay alive eternally. In this paper we will focus on one specific common understanding of immortality among people - immortality in memory. Since ancient Greece, success and fame have meant not only different privileges in the community but also achieving symbolic immortality. Artists, politicians, and athletes - all of them were trying to become well known. So other people would remember them after their death, praise them, and keep them in their memory. In times when transcendental immortality was not known (or accepted), this was the only means to becoming immortal. To this day, lists and statues of ancient Greek Olympic champions have survived. So in a way champions are still alive - they achieved immortality. With the rise of metaphysics in philosophy and the also the Christian understanding of transcendental immortality, the need to be famous, to stay alive in memory, has declined. But nowadays, when the faith in transcendental immortality is weak, once again the ancient notion of immortality is becoming more and more powerful. Being famous, recognized among others, staying in the memory of others - this can be one of the important motives in striving to become a champion in the field of sport.

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Bates, Jane. "Here’s to immortality". Nursing Standard 19, n. 23 (16 febbraio 2005): 22–23. http://dx.doi.org/10.7748/ns.19.23.22.s28.

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Galkin, A. "Death or Immortality?" Russian Studies in Literature 34, n. 4 (ottobre 1998): 4–18. http://dx.doi.org/10.2753/rsl1061-197534044.

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Lysemose, Kasper. "Immortality and Despair". Graduate Faculty Philosophy Journal 38, n. 1 (2017): 149–70. http://dx.doi.org/10.5840/gfpj20173817.

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LOSONCZI, PÉTER. "PHILOSOPHY AND IMMORTALITY". Bijdragen 68, n. 1 (gennaio 2007): 44–66. http://dx.doi.org/10.2143/bij.68.1.2019443.

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38

Edelman, Shimon. "Identity, Immortality, Happiness". Journal of Ethics and Emerging Technologies 28, n. 1 (1 febbraio 2018): 1–17. http://dx.doi.org/10.55613/jeet.v28i1.68.

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To the extent that the performance of embodied and situated cognitive agents is predicated on fore- thought, such agents must remember, and learn from, the past to predict the future. In complex, non-stationary environments, such learning is facilitated by an intrinsic motivation to seek novelty. A significant part of an agent’s identity is thus constituted by its remembered distilled cumulative life experience, which the agent is driven to constantly expand. The combination of the drive to novelty with practical limits on memory capacity posits a problem. On the one hand, because novelty seekers are unhappy when bored, merely reliving past positive experiences soon loses its appeal: happiness can only be attained sporadically, via an open-ended pursuit of new experience. On the other hand, because the experiencer’s memory is finite, longevity and continued novelty, taken together, imply eventual loss of at least some of the stored content, and with it a disruption of the constructed identity. In this essay, I examine the biobehavioral and cognitive-computational circumstances that give rise to this problem and explore its implications for the human condition.

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Rhodenbaugh, Suzanne. "Preparing for Immortality". Hudson Review 48, n. 1 (1995): 97. http://dx.doi.org/10.2307/3852063.

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Adee, Sally. "What price immortality?" New Scientist 253, n. 3373 (febbraio 2022): 36. http://dx.doi.org/10.1016/s0262-4079(22)00247-0.

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Fattahi, Behrooz. "Conversations: Achieving Immortality". Journal of Petroleum Technology 62, n. 03 (1 marzo 2010): 12–14. http://dx.doi.org/10.2118/0310-0012-jpt.

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Crowe, Marian E. "Intimations of Immortality". Renascence 52, n. 2 (2000): 143–61. http://dx.doi.org/10.5840/renascence200052218.

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43

Brown, Nathan. "Immortality by Design". Parallax 14, n. 3 (luglio 2008): 4–20. http://dx.doi.org/10.1080/13534640802159096.

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Scolnic, Benjamin Edidin. "Circumcision and Immortality". Conservative Judaism 64, n. 4 (2013): 6–29. http://dx.doi.org/10.1353/coj.2013.0037.

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Dalrymple, T. "Mortality and immortality". BMJ 343, oct11 1 (11 ottobre 2011): d6449. http://dx.doi.org/10.1136/bmj.d6449.

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Nazarko, Linda. "Aspirations of immortality". British Journal of Community Nursing 17, n. 5 (maggio 2012): 205. http://dx.doi.org/10.12968/bjcn.2012.17.5.205.

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47

Rawle, Martin. "Death and Immortality". Journal of Beliefs & Values 19, n. 1 (aprile 1998): 47–57. http://dx.doi.org/10.1080/1361767980190104.

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48

Lewis, Elizabeth. "Imitations of Immortality". Arts Education Policy Review 102, n. 6 (1 luglio 2001): 23–24. http://dx.doi.org/10.1080/10632910109600027.

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Hunter, P. "Immortality on hold". Engineering & Technology 3, n. 19 (8 novembre 2008): 24–26. http://dx.doi.org/10.1049/et:20081902.

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Van Alstyne, Marshall. "Why not immortality?" Communications of the ACM 56, n. 11 (novembre 2013): 29–31. http://dx.doi.org/10.1145/2527188.

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