Abstract This paper compares cultural attitudes on death and afterlife with focus on the Mesopotamian views about death in relation to their respective material culture.
From the paper:
"There were many ways that the Ancient Egyptian society and the Mesopotamian society were similar yet at the same time they were very different. Egyptians and Sumerians agreed on religion in a sense that both cultures were polytheistic. However, the relationships between the gods and goddesses were different between the Sumerians and Egyptians."
Abstract This paper discusses the focus of Egyptian culture on preparation for death and the afterlife during the Old Kingdom. It looks at the immortality of pharaoh and the impact of pyramids on Egyptian economy and culture. It also examines the Myth of Orisis.
Abstract This paper explores three traditional presentations of the afterlife and judgment as a means of creating place within the afterlife based upon an evaluation of the individual's deeds. These three traditional works are Homer's "The Odyssey", John Milton's "Paradise Lost", and William Blake's "The Marriage of Heaven and Hell". The concept of the afterlife as is found within these three traditional works is then contrasted against the more recent film "A Matter of Life and Death" in order to witness how judgment and the afterlife manifest in a contemporary treatment of the topic.
Abstract In this article, the writer notes that the belief in an afterlife is an almost universal concept, with most major religions around the world providing dogmatic support. The writer points out that while there is no single Jewish tradition concerning the afterlife, a review of the various Jewish traditions concerning the possibility and nature of immortality can provide some useful insights in identifying salient aspects of Jewish beliefs in the afterlife. To this end, the writer provides a review of the relevant peer-reviewed and scholarly literature concerning Jewish beliefs in the afterlife and the general issues of immortality and the resurrection of the good in "the world to come". Further, the writer discusses the specific Pharisees' notions about a future resurrection of the good, followed by a summary of the research and findings in the conclusion.
Outline:
Introduction
Review and Discussion
Background and Overview
Conclusion
From the Paper "There is a distinct element of reincarnation to these later Jewish concepts of the afterlife, at least for the time the soul remains on earth, with a departure from the traditions of earlier Hellenistic Jewish authors and suggested that the human soul survives as an individual, conscious being, capable of recalling its past life and able to contemplates (either with joy or sorrow) its eventual eternal destination when God's judgment is passed (Nadler 54). In fact, while the apocalyptic writings during the period 300 BCE to 100 BCE expanded on the earlier themes present in the Hebrew Bible such as Sheol and divine judgment, these authors ensured that their views were consistent with Scriptural teachings but also included observations concerning what was likely implied by these teachings about the afterlife as well. Although these concepts have not been integrated into mainstream Jewish dogma concerning the afterlife, some of the fundamental elements remain highly influential today."
Abstract This paper provides an examination as to how these people imagined the afterlife through daily prayers and customs. For each civilization, the writer presents rituals, festivals and writings from the time in order to help the reader understand the type of lifestyle each civilization lead. In addition there are detailed descriptions of the burial processes and practices for perserving their dead.
From the Paper "In Egypt, death was just a right of passage to the next domain, however in order to die properly, the right spells and incantations must have been performed. As shown in The Book of the Dead, written around 2400 B.C. there were very serious rituals that must be performed in order to pass on properly. These spells and incantations reflected how much the Egyptians expected from their society. For example when an Egyptian dies they must face the gods and must repeat lines from the spell "The Protestation of Guiltlessness". A few lines from this poem are as follows: "I have not committed evil against men; I am pure! My purity is the purity of the great benu-bird"; I have not told lies; I have not trespassed? (as on another's land). These are just a few of the many lines that tell of a persons character in hopes of being accepted into their afterlife. The Egyptians were well known for having a mixture of human and animal characteristic in their gods. For example Seth (desert god) was depicted with a doglike body, long neck, upright tail, and squared ears. The vulture goddess Nekhbet was tutelary goddess of Upper Egypt, while her counterpart in Lower Egypt was cobra goddess Wadjet (Nagle, 28)."
Abstract This paper examines how the ancient Egyptian civilization, which lasted for millennia and had a considerably advanced cultural and artistic heritage, left scholars with detailed artistic depictions, monumental archaeological remains, and written records of its societal functions and processes of the government, commerce, and daily life of its people. It briefly assays some key tenets of Egyptian religion and society and then explores the way in which the ancient Egyptians thought of the afterlife as an extension and modification of their lives on earth. The mummification process is covered, as are the other complicated and exacting funerary rites of this venerable culture as applied to both the ruling class and the working class of ancient Egyptian society and the ways in which they thought of the afterlife.
From the Paper "As was stated, Egyptian tombs contained quotidian items from the person's life that were of value to them, as it was assumed that as the person continued into the afterlife, they would continue to utilize these items. A person's clothing and occupational tools would often be included in the tomb, along with writing materials. Sometimes, to save cost and space, models of actual items were used to represent them in
their stead, as they were seen to be transformed in the afterlife into their real equivalencies. Even food was provided in the tomb: offerings of food were also made after the person's death. It seems odd from the present cultural perspective to think of the afterlife in terms of eating actual food, but it must be kept in mind that the Egyptians did not as drastically polarize life and afterlife in the same way that those of the current Western tradition tend to."
Abstract This paper examines the theology of eschatology which is concerned with the end of the world or of humankind as well as different religious views of death and the afterlife. Christianity views the end of life as the ascension unto heaven, whereas the Jewish approach to the afterlife is limited to a vision of being with God in heaven which is an entry open to all whom God forgives at the last moment of human life.
From the Paper "To some, death is a release. To others it is merely an event that propels them from one life to another. It is significant to realize that those who may well be the most devout in Hindu and Buddhist religions are the Untouchables, or the lower classes, who can hardly wait to be released from their unhappy lives and, having committed no grave sins, will be reborn, reincarnated, into a better life to come. Their goal, of course, is the perfection of Nirvana."
Abstract This paper is a character analysis of Steffler's main character in "The Afterlife of George Cartwright". It focuses on the character's traits of unloving, wild, a corruptor and himself corrupted and how they change within the novel. Cartwright begins as a just young man in the army and becomes what he had always hated, a true corruptor of society.
From the Paper "When writing a novel a writer should create living people; people not characters" (Hemingway, 95). Steffler achieves the creation of a person in the character of George Cartwright by blending numerous personality traits. These traits can be both pleasant, and upsetting, and either creates distance or closeness between Cartwright and the other characters. In order to make the character more realistic Steffler creates a progression in some of these traits, to create the illusion of growth in Cartwright over the span of his lifetime. Paradoxically, everything Cartwright claims to hate he later embodies. This is not entirely of his accord; his early years in the army set up his adult characteristics. His development is from a man of pride and ambition, although rough and rugged, to an uncivilized corruptor of native society. His pride and ambition are spoiled when he realizes that it is wealth that buys you promotions in the army and not skill or hard work. He grows to become the man Steffler portrays as unloving, wild, and as both corrupted and as a corruptor. "
Abstract This paper examines the Jewish view on death and the afterlife, beginning with a discussion of religion and theology as a whole. It then explores how the different sects of Judaism deal with the concept of death, and how it affects their behavior in life.
From the Paper "What is it that Jews will face after death? How do Jewish ideas about the afterlife affect their attitudes toward death itself? This is a relatively more complicated question to answer than how the attitudes held by Christians about the afterlife affect their views toward death because in the case of Judaism there is no small amount of ambiguity.
"Jewish beliefs about death cannot be understood independent of Jewish theology as a whole, and so it may be helpful to begin here with a definition of what we mean by religion as a whole. Religion is both an intensely personal area of life as well as one that is practiced publicly."
Tags: Judaism, Christianity, Islam, mitzvah, theology, afterlife, life, mourning, corpse
Abstract This paper compares Buddhism and Christianity, focusing on their thoughts and beliefs on death and the afterlife (Heaven, Hell and Nirvana). It examines how Christians believe that the death of a person is only the beginning of their existence and that a person's time on earth is only a trial for the after life. It looks at how Buddha's followers strive to reach Nirvana rather than Heaven as Christians do. The goal of Buddhists is to reach Nirvana and achieve as well as understand the Four Noble Truths, the path in which Buddhists follow in order to reach enlightenment. It evaluates how Buddhists rely on the mind and Christians rely on the soul and a similarity between Buddhism and Christianity is the leniency of their life places. Buddhists have no time limit in which to achieve Enlightenment and Christians are given unlimited opportunities to accept God and ask for forgiveness before their death.
From the Paper "Buddhism is a religion that hails from countries of the East on the continent of Asia. This religion's followers strive to reach Nirvana rather than Heaven as Christians do. The goal of Buddhists is to reach Nirvana and achieve as well as understand Noble Truths. The Four Noble Truths are the path in which Buddhists follow in order to reach enlightenment. The road to reaching Nirvana is very complicated and its steps vary from denomination to denomination of Buddhism. Those steps, or what Buddhists call the Eightfold path, the guide for spiritual enlightenment includes the following parts: right understanding, right aspiration, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration."
Abstract Comparative religion is, by its analytical and, hopefully, objective view, one of the cornerstones of developing a global anthropology. While thousands of individual religious structures exist and have existed in the world, there are five that currently dominate the majority of world religious thought. It is the purpose of this paper to examine and compare three of those religions, Christianity, Buddhism and Judaism, on the nature or essence of God and the afterlife. The paper will take each issue individually and look at it through the view and practice of each of the three religions. Throughout, no value judgment will be made, only an effort to objectively discuss the form and function of each religion as it applies to each of the two mentioned topics.
Abstract This paper introduces and analyzes the book, "How Different Religions View Death and the Afterlife," edited by Christopher Jay Johnson and Marsha G. McGee. Specifically, it compares two chapters, "Church of Jesus Christ of Latter Day Saints" and "Baha?i Faith", in the book and takes a position on them.
From the Paper "These two chapters discuss very diverse faiths, and yet, they each have items in common. For example, the Baha'i Faith and the Mormon Faith both do not believe in the Son of God, and both religions have certain rituals that must take place, and are very family oriented. In death and dying, the two religions also have very much in common. The Baha'is cannot transport the body more than one hour away from the place of death, and they do not believe in cremation, because they believe the spirit has more connections to make once it leaves the body. Therefore, the Baha'i do not believe in Heaven or Hell, because the soul has more journeys to make. On the other hand, the Mormons also believe the spirit lives on, and has always lived, and each individual lives "forever backward" as well as "forever forward." "
Abstract This paper analyzes the paranormal phenomenon of trance or spirit mediums who claim they can channel or communicate with the souls of the dead. The paper discusses psychologist, Gary Schwartz's book, "The Afterlife Experiments," which claims to offer breakthrough scientific evidence of life after death. The paper examines the studies conducted and reported on in this book and presents numerous counter-responses to Schwartz's research results, pointing out essential, glaring flaws in his research methodology.
From the Paper "In his trade book The Afterlife Experiments, clinical psychologist and University of Arizona professor Gary Schwartz offers ?breakthrough scientific evidence of life after death.? Based on a series of studies Schwartz and his colleagues conducted using spirit mediums, the author concludes that human consciousness does indeed survive the death of the body. Trance or spirit mediums are persons who claim they can channel, or communicate with, the souls of the dead. As Schwartz himself admits, ?mediumship does not have a solid reputation for integrity,? and usually more resembles ?stage magic instead of science,? (52; 51). Therefore, Schwartz undertook his research under a climate of skepticism, especially as he was a well-established clinical psychologist who graduated from Harvard. Publishing his findings in a trade book such as this one is a huge professional risk: laypersons unfamiliar with proper, established scientific methodology will be far more forgiving than Schwartz's colleagues in academia."
Abstract This paper explains how Ancient Egyptians believed that life was but a passageway to the rest of their lives, only elsewhere. Throughout their lives they prepared for this event. It looks at how they believed that each individual had seven components. It discusses how the ancient Egyptians would protect these components by preserving the body and giving it a proper funerary. These funeraries would include mummification and other funerary rituals described in the paper - everything would make a difference in the afterlife, from the care and dress of the body to the materials within the tomb.
From the Paper "In ancient Egypt, death was the gateway to immortality. Egyptians never saw death as devastating, for it was merely "an interruption to life in which afterwards would continue 'elsewhere' " (Hamilton-Paterson and Andrews 16). It was necessary, however, to prepare for death, for the deceased would require necessities for the afterlife. Egyptian beliefs on the afterlife required preparation through a funerary process which culminated in a life after death in the tombs (16-17)."
Abstract This paper looks at the nature and theology of the afterlife in the Islamic faith. The paper discusses the role of the heavens, Paradise, Hell, the grave and the Resurrection or the Return. The paper concludes with some examination into the logical and theological problems with these beliefs, particularly the difficulties with reconciling predestination and free will with an omnipotent and omniscient God.
From the Paper "Nearly every religion or spiritual path has had something to say on the matter of the afterlife, whether that consists of a joyous existence with the gods or a miserable torment at the hands of demons, reincarnation into another being on earth or nothing at all. Some religions give the believer several options for the afterlife depending on their free will and their conduct in this life, whether it be eternal happiness or damnation, a new life as a higher being or as a lower one. The Islamic faith is no different, and like Christianity gives the believers multiple options based on how well they obeyed God's (or Allah's) commands on earth (Murata and Chittick 80). While very similar in certain ways, the Islamic conceptions of the afterlife, the heavens, Paradise and Hell have significant differences from the Judeo-Christian traditions. Below we will see how the Islamic ..."
