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While there are corporal descriptions of what the afterlife is like in Christianity, Islam and Judaism, what's going on there is the finite trying to describe the infinite. If God knows everything, started everything and is the only one who knows how it's going to end, how can any human know what God wants?
It is clear that rituals and sacrifices can bring people together, and it may well be that a group that does such things has an advantage over one that does not. But it is not clear why a religion has to be involved. Why are gods, souls, an afterlife, miracles, divine creation of the universe, and so on brought in?
I came then to a conviction that has never left me: that there is too much for me to attend to in this mortal life without overspeculation on the immortal, that it is not necessary to my peace of mind or to my effort to be a decent and useful person, to have a definite assurance about the affairs of the next world.
The greatest admission a human can make is that perhaps he does not have the intelligence, the vision, the grasp to fully understand the universe, and that perhaps no human ever will. To put it all down to some omnipotent deity is a cop-out. Factor in fairy tales of an afterlife and it becomes a comforting cop-out.
Citizens of Rome might boast that the claim of 'Civus romanus sum' set them apart from barbarians and slaves, and it was true up to a point, but Roman citizens lived in a society that accepted pain, cruelty, and torture as the norm, and in which there was no suggestion of equality at birth or mercy in the afterlife.
It may be well to remember that the highest level of moral aspiration recorded in history was reached by a few ancient Jews--Micah, Isaiah, and the rest--who took no count whatever of what might not happen to them after death. It is not obvious to me why the same point should not by and by be reached by the Gentiles.
One time he was asked if he believed in an afterlife. After a moment's hesitation he said no, that he thought there was only "some kind of velvety cool blackness," adding then: "Of course, I admit I may be wrong. It is conceivable that I might well be reborn as a Chinese coolie. In such case I should lodge a protest."
She stood beside me for years, or was it a moment? I cannot remember. Maybe I loved her, maybe I didn't. There was a house, and then no house. There were trees, but none remain. When no one remembers, what is there? You, whose moments are gone, who drift like smoke in the afterlife, tell me something, tell me anything.
It occurs to me as I write that this "white light," usually presented dippily (evidence of afterlife, higher power), is in fact precisely consistent with the oxygen deficit that occurs as blood flow to the brain decreases. "Everything went white," those whose blood pressure has dropped say of the instant before they faint.
This gives the agents of the gods a powerful area of support. All they need to do is to remind their followers constantly of their mortality and to convince them that the afterlife itself is under the personal management of the particular gods they are promoting. The self-protective urges of their worshippers will do the rest.
Dad passed away in 2000, but he visits me all the time. He comes to me in different ways. So I have that connection with him, and that comforts me, to know that in time I can come back and still have that with my kids. It's not unfamiliar to me, that connection with the afterlife. I know it's real; I experience it all the time.
Secular humanism does not have the essential attributes of a religion: belief in a deity, the wish for some sort of afterlife, sacred dogma or texts, or an absolutist moral creed. Instead, it expresses a philosophical and ethical point of view, and it draws upon the scientific method in formulationg its naturalistic view of the nature.
Success has many ways of coming to you. Sometimes it comes right away, and then the film's instantly forgotten. Sometimes you can't remember what won the Academy Award for best picture, and then you can remember the one that didn't. And then sometimes in the afterlife, films that were not successful at all become these giant successes.
The chief problem about death, incidentally, is the fear that there may be no afterlife - a depressing thought, particularly for those who bothered to shave. Also, there is the fear that there is an afterlife but no one will know where it's being held. On the plus side, death is one of the few things that can be done as easily laying down.
The young boys I speak with say to me: Why would I want to live in this world - where they rely on charity, dry pieces of bread and water, where they are subjected to harsh treatment, when they can be free and be the envy of their colleagues in the afterlife. They are only too eager to sign on the dotted line and join the ranks of the Taliban.
I have a novel that I can write. It's about three soldiers from Somalia. Some babies have been disappearing up on 144th Street, and I speculate later on what happened to them and how they might have been got back. These guys are dead, all three, and they have a chance in the afterlife to do something they should have done when they were alive.
Nothing is demonstrable, unless the contrary implies a contradiction. Nothing, that is distinctly conceivable, implies a contradiction. Whatever we conceive as existent, we can also conceive as non-existent. There is no being, therefore, whose non-existence implies a contradiction. Consequently there is no being, whose existence is demonstrable.
What's important is that people give the kinds of reasons that can be understood and appraised apart from their particular comprehensive doctrines: for example, that they argue against physician-assisted suicide not just by speculating about God's wrath or the afterlife, but by talking about what they see as assisted suicide's potential injustices.
Merrie Destefano storms the world of urban fantasy with AFTERLIFE, breathing new life into the vast genre of the undead. Gritty, poignant, in the tradition of Bladerunner, with the nostalgia of New Orleans. With crisp and beautiful prose, AFTERLIFE blurs the line between the living and the dead to ask life's ultimate questions-even if they take nine lives to solve.
There are a lot of ways to talk about the life of a photograph. You can talk about the afterlife of a photograph, and in the end I talk about that, with the Richard Prince picture. But mainly, what I dedicated the book to being about was how photographs begin their life, and where they begin it. And they begin it with the photographer's imagination and instinct and experience.
It is my sincere opinion that our precious time on earth should not be spent attempting to justify unbelievable acts of cruelty, death, and disease as a part of 'God’s Plan' or the greater good — and clinging to ancient texts that preach ill-concealed bigotry and sexism. Instead, we should find ways to make this life happy and satisfying, without regard to the unknowable nature of an afterlife.
I believe there's more than this - that maybe when we die our brains conjure up some kind of shutdown experience, and that's what people try to sum up as the afterlife. But yeah, I think something else is going to happen and it's going to be crazy and confusing and weird, and we probably won't know what it's all about. It'll just be another place where we're trying to understand why we exist at all.
A prevalent fallacy is the assumption that a proof of an afterlife would also be a proof of the existence of a deity. This is far from being the case. If, as I hold, there is no good reason to believe that a god either created or presides over this world, there is equally no good reason to believe that a god created or presides over the next world, on the unlikely supposition that such a thing exists.
I believe that everybody, whether you believe in the afterlife or the chance of a near-death experience and you come back and you see someone [on the other side] - whether that has happened or not, I don't know, but certainly everyone has thought about it at some point or another in time. It's a fantasy that if there is anything out there like that, it would be just terrific, but that remains to be seen.
Until we find out who was born this time around, it seems irrelevant to seek earlier identities. I have heard many people speak of who they believe they were in previous incarnations, but they seem to have very little idea of who they are in this one. . . . Let’s take one life at a time. Perhaps the best way to do that is to live as though there were no afterlife or reincarnation. To live as though this moment was all that was allotted. (132)
It [RESIDENT EVIL: AFTERLIFE] has definitely been the biggest learning curve for me. As an actor, whenever I start on a movie, different things that I perform in ask for different skill sets. And this one is definitely the technological side of it. You have to hit your mark. You can't weave back and forth because your nose is jutting at you in 3-D. It's really been learning how to do that and also it's exciting to be on the forefront of this technology.
I persist in preferring philosophers to rabbis priests imams ayatollahs and mullahs. Rather than trust their theological hocus-pocus I prefer to draw on alternatives to the dominant philosophical historiography: the laughers materialists radicals cynics hedonists atheists sensualists voluptuaries. They know that there is only one world and that promotion of an afterlife deprives us of the enjoyment and benefit of the only one there is. A genuinely deadly sin.
... the loss of belief in future states is politically, though certainly not spiritually, the most significant distinction betweenour present period and the centuries before. And this loss is definite. For no matter how religious our world may turn again, or how much authentic faith still exists in it, or how deeply our moral values may be rooted in our religious systems, the fear of hell is no longer among the motives which would prevent or stimulate the actions of a majority.
All things considered, I can see no reason to adopt the afterlife hypothesis. I am sure I shall remain in a minority for a long time to come, especially among experiencers, but for me the evidence and the arguments are overwhelming ... We are biological organisms, evolved in fascinating ways for no purpose at all and with no end in mind. We are simply here and this is how it is. I have no self and "I" own nothing. There is no one to die. There is just this moment, and now this, and now this.
Politicians will promise some pretty ridiculous things. They will promise a chicken in every pot. They'll promise that they'll keep Social Security solvent. They'll promise drugs for old people. They'll promise lots of stuff. But it doesn't come near the kind of promises that religion makes. The Mormons promise that if you're good while you're on Earth, you get to rule over your own planet in the afterlife. Now, there's an entitlement that goes a little bit beyond prescription drugs for old people.
God is great"). Conversations about the practical impossibility of God's existence and the science-based irrationality of an afterlife slid seamlessly into xenophobia over Muslim immigration or the practice of veiling. The New Atheists became the new Islamophobes, their invectives against Muslims resembling the rowdy, uneducated ramblings of backwoods racists rather than appraisals based on intellect, rationality and reason. "Islam, more than any other religion human beings have devised, has all the makings of a thoroughgoing cult of death.