There is eternal life after death.

The Christian religion has all the marks of the utmost utility and justice: but none more manifest than the severe injunction it lays indifferently upon all to yield absolute obedience to the civil magistrate, and to maintain and defend the laws. Of which, what a wonderful example has the divine wisdom left us, that, to establish the salvation of mankind, and to conduct His glorious victory over death and sin, would do it after no other way, but at the mercy of our ordinary forms of justice subjecting the progress and issue of so high and so salutiferous an effect, to the blindness and injustice of our customs and observances; sacrificing the innocent blood of so many of His elect, and so long a loss of so many years, to the maturing of this inestimable fruit? There is a vast difference betwixt the case of one who follows the forms and laws of his country, and of another who will undertake to regulate and change them; of whom the first pleads simplicity, obedience, and example for his excuse, who, whatever he shall do, it cannot be imputed to malice; ’tis at the worst but misfortune:—

There are a number of questions that arise about the Christian view of the afterlife

As John Hick has argued, whether or not the replica can be identified with the original person is a matter for decision. The "replica objection" assumes that someone's being is a fact that is independent of the existence of any other people. In other words, since the replica would not be me I existed and had not died, there is no room for calling the replica me after the dissolution of my original body. This assumption, however, is invalid. Van Inwagen seems to be playing linguistic games when he argues that reconstituting the person from the same matter would be a replica. The manuscript God creates has the same causal history as St. Augustine's manuscript since they are materially continuous with each other, thus they are the same manuscript. That a replica is materially continuous with the original person indicates identity, but bodily continuity is not necessary for personal identity. If I have my car repaired and every single part is gradually replaced, is the resulting car the same car? Indeed it is. If every single part was disassembled and at some later date the car was reassembled completely from different parts, but with the same exact material and quality and in the same exact configuration as the original, the resulting car would be the same car. It is the same car because it is the closest-continuer of the original. If the original exists and an exact replica is created, then the original would be the closest-continuer and the replica would not be the same car. That the original is destroyed matter. If my body dies and a replica is created, there is room for calling it me; if my body lives and a replica is created, there is no room for calling it me. Thus the replica objection fails to rule out the possibility of resurrection.


On Life After Death by Elisabeth Kübler-Ross - Goodreads

At the beginning of the play, Hamlet is discouraged with his life because his mother remarried his uncle soon after his father’s death.

Hinduism speaks of the four courses that men follow after death. The first, called devayana, way of the gods, is followed by spiritually advanced souls who lead an extremely pure life, devoting themselves to wholehearted meditation on Brahman, but who have not succeeded in attaining complete Self-knowledge before death. They repair to Brahmaloka, the highest heaven, and from there in due course attain liberation. The description of this path in the Chhandogya Upanishad is as follows:


Free Death of a Salesman Essays and Papers - 123HelpMe

And, in this sense, this good advice of Solon may reasonably be taken; but he, being a philosopher (with which sort of men the favors and disgraces of Fortune stand for nothing, either to the making a man happy or unhappy, and with whom grandeurs and powers are accidents of a quality almost indifferent) I am apt to think that he had some further aim, and that his meaning was, that the very felicity of life itself, which depends upon the tranquility and contentment of a well-descended spirit, and the resolution and assurance of a well-ordered soul, ought never to be attributed to any man till he has first been seen to play the last, and, doubtless, the hardest act of his part. There may be disguise and dissimulation in all the rest: where these fine philosophical discourses are only put on, and where accident, not touching us to the quick, give us leisure to maintain the same gravity of aspect; but, in this last scene of death, there is no more counterfeiting: we must speak out plain, and discover what there is of good and clean in the bottom of the pot:—