![]() ![]() The question of immortality, therefore, has become the question whether these intimate relations exist between occurrences connected with a living body and other occurrence which take place after that body is dead."Īs C.E.M. For equally good reasons psychologists find that mind has not the identity of a single continuing thing but is a series of occurrences bound together by certain intimate relations. "For sufficient reasons physicists have reduced this atom to a series of events. Till recently scientists believed in an indivisible and indestructible atom. In the present state of psychology belief in immortality can at any rate claim no support from science."īuddhists do agree with Russell when he says "there is obviously some reason in which I am the same person as I was yesterday, and, to take an even more obvious example if I simultaneously see a man and hear him speaking, there is some sense in which the 'I' that sees is the same as the 'I' that hears." Psychology is just beginning to be scientific. ![]() ![]() "It should be said," writes Bertrand Russell, "that the old distinction between soul and body has evaporated quite as much because 'matter' has lost its solidity as mind has lost its spirituality. Otherwise, what is it that is punished in hell or rewarded in heaven? To prove the existence of endless felicity in an eternal heaven and unending torments in an eternal hell, an immortal soul is absolutely necessary. Besides one cannot understand why "different souls are so variously constituted at the outset." If the immortal soul, which is supposed to be the essence of man, is eternal, there cannot be either a rise or a fall. Buddhism denies the existence of an unchanging or eternal soul created by a God or emanating from a Divine Essence (paramãtma). The Buddhist doctrine of rebirth should be distinguished from the theory of reincarnation which implies the transmigration of a soul and its invariable material rebirth. ![]()
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