Instigator / Con
Americandebater24's avatar
0
Americandebater24
1465
rating
34
debates
55.88%
won
Topic
#5558

the Afterlife exists

Status
Finished

The debate is finished. The distribution of the voting points and the winner are presented below.

Winner & statistics
Better arguments
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Better sources
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Better legibility
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After not so many votes...

It's a tie!
Tags
Religion
spirituality
Parameters
Publication date
Last updated date
Type
Standard
Number of rounds
3
Time for argument
Two weeks
Max argument characters
30,000
Voting period
Two weeks
Point system
Multiple criterions
Voting system
Open
Contender / Pro
Socrates_had_a_baby's avatar
0
Socrates_had_a_baby
1500
rating
1
debates
50.0%
won
Description

The afterlife is often defined as the existence that ensues after our physical demise or the continuation of existence in a spiritual form beyond death. The Con stance is that the Afterlife is non-existent, whereas the Pro stance affirms its reality.

Round 1
Americandebater24's avatar
Americandebater24
Con
#1
Thank you, pro, for accepting the debate.

First argument:

There is no afterlife because we cannot prove that there is one. If I told you that Santa Claus lived in the North Pole, would you believe me or need evidence? Obviously, you would say you need evidence. The Afterlife is no different. No human alive today can say and prove with empirical evidence that the afterlife exists. Sure, we have had people give us their subjective experience, which is never consistent, mind you. But, when it comes to data, recordings, or anything that would be accepted as credible, there is nothing to establish existence. We must, therefore, conclude that there is no evidence of a place after we die because there is none. 

Argument 2: 
As I mentioned earlier, some people argue that an afterlife exists because of the numerous testimonies they have offered, which many believe confirm various faiths' depictions of what life after death is like. However, if looked upon from a scientific perspective, the cause of this phenomenon is easily explained psychologically. While 76 percent of people who suffer from a near-death experience claim to have had out-of-body experiences and claim this was due to Spiritual attributes, the real cause is quite different.

“Like a flip of a switch, you can literally throw somebody out of their body and back into their body,"
So, in point of fact, the near-death experiences that people go through that many believe is how you can know there is an afterlife is nothing more than a trick of the brain caused by electrical stimuli rather than seeing an afterlife or spending time there.

Conclusion: 
There is no afterlife. We have absolutely no reason to believe it any more than we have to believe that Santa Claus is real and in the North Pole right now. Not only can we not prove it scientifically, but we can also discredit people who have had near-death experiences and claimed to be there since scientists have concluded that what they experienced was nothing more than electrical stimuli.

Socrates_had_a_baby's avatar
Socrates_had_a_baby
Pro
#2
Thank you, con, for setting up such an intriguing debate topic! 

Rebuttal to Argument 1:
Claim: "There is no afterlife because we cannot prove that there is one."
  1. Burden of Proof:
    • The argument sets an unrealistic standard for belief by requiring empirical evidence for everything. Many aspects of human experience and knowledge are not empirically provable yet still hold significance (e.g., moral values, aesthetic judgments, metaphysical statements). 
  1. Limitations of Empirical Evidence:
    • Empirical evidence is limited to observable phenomena within the physical universe. The afterlife, if it exists, might be beyond the scope of empirical investigation. For example, the majority of physicists believe in the existence of dark matter, although it has never been tested or verified directly. Rather, dark matter is posited to exist to account for certain mathematical inconstancies, like the average velocity of galaxies in clusters are higher than what can be explained by observed matter alone. We posit the existence of dark matter not because we have direct empirical evidence that it exists, but because the matter that we know exists does not account for the whole picture. Just because we can see dark matter under a microscope, or through a telescope, does not mean we cannot extrapolate its existence. Just because we cannot test the afterlife with instrumentation, does not mean that we cannot extrapolate its existence based on theories of metaphysics, supernatural phenomena, the existence of God, or personal testimonies of NDEs. Finally, scientific inquiry constantly evolves, and what is unprovable by empirical standards today might be approached differently in the future. 
  1. Inductive Approaches to Knowledge 
  • One inductive reason we have for belief in an afterlife is the existence of the supernatural or spiritual, which is a much broader category of testimonials that seem to defy the hypothesis that the universe is at bottom nothing but matter and energy. If supernatural/spiritual phenomenon have a higher likelihood of being true than of being false, then we can be fairly certain that the universe does not have only one dimension to it. Matter and energy may be the most apparent feature of the universe (like the top layer of an onion), but the supernatural invades our experience with such frequency that what we can prove with empirical investigation (for the time being) is just the tip of the iceberg of reality. Therefore, the existence of the afterlife is a natural extension of the fact that the universe is not one-dimensional, and our corporal existence is a highly limited perspective that allows us to see only infinitely thin cross-sections of the universe at a time. If the supernatural and the spiritual exist, then we can make an inference to a realm that exists beyond the horizon of our corporeal existence. Notice that this is not deductive reasoning, as in a mathematical proof, but is an inductive extrapolation from other premises we have about the universe.
  • In "Reason and Religious Belief: An Introduction to the Philosophy of Religion" by Michael Peterson et al., published by Oxford University Press, the authors argue that another inductive consideration of the possibility of life after death involves the existence of a powerful mediating agent (234). If God exists, and is the creator of the universe and the effective cause of our present lives, then there is no reason why he couldn’t reanimate our bodies, and transport ourselves into a second life. Presumably, a creator God would be capable of doing so, if such a being created the universe, and whether or not he would be motivated to do so depends largely on other theological questions. For the purposes of argument, we will assume that such a God exists, which affirms the possibility for persons to live subsequent to their death.
Rebuttal to Argument 2:
Claim: "Near-death experiences are nothing more than a trick of the brain caused by electrical stimuli."
  1. Scope of Explanation:
    • Scientific explanations for the neurological basis of near-death experiences (NDEs) do not necessarily negate the possibility of an afterlife. They merely explain the physiological processes associated with such experiences.
    • The existence of a brain-based explanation for NDEs does not preclude the possibility that these experiences could also have a genuine metaphysical component. Take, for example, the state of your brain when you are playing tennis, several areas of the brain are actively involved, but the Motor Cortex located in the frontal lobe, lights up every time you swing your racket. Additionally, you could artificially provoke the Motor Cortex to light up and simulate aspects of the experience of playing tennis (with the flick of a switch), but no tennis playing would really be taking place. The fact that you can stimulate the Motor Cortex to emulate an aspect of playing tennis doesn’t prove that the game of tennis doesn’t exist. We can simulate all kinds of experiences we have in the real world by replicating the neural activity that roughly corresponds with those experiences.

  1. Subjective Experience and Personal Testimony:
    • It is also important to distinguish between kinds of NDEs, of which out-of-body experiences are only a subcategory. There are also cases where patients have been pronounced medically dead, but when they returned to life they reported detailed accounts of the afterlife. These cases cannot be explained in terms of neurological activity in the brain.  Here are a few notable examples: 

      • Pam Reynolds: Pam Reynolds underwent a rare surgery to remove a brain aneurysm. During the surgery, her body temperature was lowered to 60 degrees Fahrenheit, her heartbeat and breathing stopped, and her brain activity ceased. Despite this, Reynolds reported a vivid NDE where she experienced floating out of her body, seeing the surgical team working on her, and encountering deceased relatives in a tunnel of light.
      • Dr. Eben Alexander: A neurosurgeon, Dr. Eben Alexander contracted bacterial meningitis and fell into a coma for seven days. During this time, he experienced a vivid journey to what he described as heaven, encountering an overwhelmingly beautiful and loving presence. His account is detailed in his book "Proof of Heaven."
    • Dismissing subjective experiences outright ignores the richness and depth of personal testimony. While subjective experiences are not conclusive evidence, they contribute valuable insights that should not be entirely disregarded. 
    • Many people who have had NDEs report consistent and profound changes in their lives, suggesting that these experiences have a significant psychological and possibly spiritual impact. Those who have experienced NDEs often find them deeply transformative and convincing evidence of an afterlife.
  1. Philosophical Perspectives on Consciousness:
    • The hard problem of consciousness—the question of how and why subjective experience arises from physical processes—remains unresolved. This leaves open the possibility of non-physical aspects of mind and consciousness. If there is an immaterial aspect to consciousness, then what emerges from the physical is more than mental properties, but something that provides unity to the human experience and can continue after what gave rise to it disappears (Peterson et al. 238).
    • The philosopher, Richard Swinburne, notes the uniqueness of our conceptual processes and their manifestation in language. “The presence of universals, of the concepts of truth and negation, which are irrelevant to our behavior, and of logical such as implication indicates that there is something unique about humans in contrast to animals. These features are manifested in our language, which allows us to talk about states that are not actual… the fact that we have to deal not only with syntax or grammatical structure but also with semantics or meaning, points to the irreducibility of the mental to the physical. They must be accounted for by something immaterial” (Peterson et al. 236).

Conclusion:
The arguments against the afterlife based on the lack of empirical evidence and the neurological explanations for near-death experiences are not conclusive. Empirical limitations, philosophical considerations, robust subjective experiences, and the complexity of consciousness all suggest that a more nuanced approach is needed.

Round 2
Americandebater24's avatar
Americandebater24
Con
#3
Pro’s argument against empiricism. 

Pro's position attempts to discredit empiricism by pointing out its limitations in observability. Indeed, while empiricism may have its limits, the alternative would be to accept fiction without any basis other than someone's say-so. This line of reasoning is inherently faulty and does not substantiate the existence of an afterlife. 

Pro’s misunderstanding of physicals 

My competitors’ grasp of physics is lacking, as they falsely claim that belief in dark matter exists without proof — an incorrect notion. While our comprehension of dark matter is incomplete at this stage, we do possess empirical proof that corroborates its presence. This evidence of dark matter comes from our observations of: 
  • Galactic Rotations 
  • Gravitational Lensing 
  • Cosmic Microwave Background (CMB) 
  • Large Scale Structure 
  • Galaxy Cluster Collisions 
Although my opponent highlights the limitations of empirical evidence, it is important to note that they do not present any alternative critical thinking methodologies. Furthermore, their grasp of physics and the criterion for empirical evidence seems to be lacking. 
 
Pros argument for the supernatural  

Regarding my opponent's argument for the supernatural, Pro fails to offer any evidence or credible academic references to support even a slight chance of an afterlife or supernatural realm's existence. No recognized philosophical or academic institution has validated its claim. Essentially, Pro’s entire case boils down to the following: The afterlife must be real because many people believe it's more probable than not. 
Despite the Pros' persuasive claims about human limitations impeding research, it's critical to note that logical reasoning is not equivalent to fact. My opponent's argument is based on conjecture and the fallible hypothesis that their statements are true.  
Given humanity's failure to demonstrate post-mortem life over millennia, why would the Pro argument, admittedly against empirical evidence, be more convincing? 

Pro’s testimony and subjective experience evidence 

This portion of the proponent's argument is ineffectual. Aside from acknowledging that their testimonies are subjective and, hence, not evidential, they also neglect to supply sources to verify the existence of these individuals. Moreover, having such sources would still fall short of providing concrete evidence of the afterlife. We cannot validate a subjective experience. 
Pro's sole justification for accepting personal stories as evidence is the belief that disregarding them misses out on their "richness and depth." However, this is a subjective viewpoint. No scholarly or scientific institution recognizes the value of personal anecdotes because they lack verifiability. 

Pro’s dismissal of scientific research 
The opposition's counterargument to the scientific evidence I provided is that it doesn't discount the existence of an afterlife but rather elucidates the psychological phenomena linked to such experiences. Nevertheless, the opposition seems to overlook the essential argument of the source presented.  
The proponent asserts their skepticism regarding empiricism due to its constraints and believes in the credibility of personal testimony. However, if near-death experiences — the primary source for life-after-death accounts — can be scientifically attributed to a hallucinogenic state induced by the brain's response to stress, and this state can be consistently recreated as easily as flipping a switch, doesn't this challenge the validity of the afterlife and, more critically, the reliability of the testimonies from individuals who have experienced such episodes? 
I've supplied scientific evidence supporting my statements, which have been researched and confirmed, while my opponent relies solely on personal claims, lacking the validity of the scholarly investigation. 

Pro’s arguments of Consciousness 

The proponent suggests that the physical basis for subjective experiences remains a mystery. However, these experiences are intrinsically inconsequential, as they are not universally applicable or capable of substantiating any beliefs. It's also critical to recognize that "Consciousness" can have varied interpretations. In the realm of ethics, consciousness can be considered nonexistent and subjective since morality is an abstract notion.  
However, when you talk about Consciousness as a physical attribute, then it all comes down to the brain where your consciousness resides. That is well in science and is, thus, not a mystery. 
Also, while humans are indeed remarkable from a philosophical point of view, Philosophy itself is not evidence for the afterlife. Additionally, Humans are animals at the end of the day and nothing about being human suggests we are capable of life after death. 

Conclusion: 

Pro did not successfully demonstrate the existence of an afterlife. Their argument was confined to pointing out the constraints of empiricism. Furthermore, Pro did not justify why concepts such as the afterlife ought to be accepted solely on the grounds of testimony. They relied on subjective logic and personal inclination to support their stance. While Pro attempted to claim that scientific interpretations of near-death experiences do not invalidate the testimonies given, they failed to present any scholarly sources to rebut the evidence offered.  

Socrates_had_a_baby's avatar
Socrates_had_a_baby
Pro
#4
The Decline of Empiricism (logical positivism) in American Philosophy

Your criteria for proof falls under logical positivism, which espouses that a statement only has meaning if it is either empirically verifiable or if it is true by definition. 

However, logical positivism is a thesis that is not either empirically verifiable or true by definition, so the thesis itself is a form of circular reasoning. In other words, there is no empirical evidence that proves that logical positivism is true — it must be accepted on non-empirical or a priori rational grounds. This undermines the logical positivist reliance on empirical verification as the sole basis for meaning and signaled the beginning of the movement's decline. 

Finally, as previously stated, “aspects of human experience and knowledge are not empirically provable yet still hold significance (e.g., moral values, aesthetic judgments, metaphysical statements),” so a further theory outside of empiricism is needed to explain many other species of propositional truth. 

Con’s adamantine support of empiricism is not itself provable. There are no empirical grounds to prove that the theory of empiricism is true. Your criteria for proof is based on a very narrowly defined conception of truth-making. 

Rebuttal to ‘misunderstanding of physicals’: 
Unlike my opponent who is using “Copilot with GPT-4 (bing.com)" to create his arguments, and has no professional physics background, as an undergraduate physics student, I am in more of a position to interpret what we know and do not know about dark matter. 

You are conflating indirect evidence for dark matter with direct empirical evidence. The most convincing evidence we have for dark matter is as previously stated the “average velocity of galaxies in clusters are higher than what can be explained by observed matter alone,” and all of the other observations you mentioned (Galactic Rotations, Gravitation Lensing, etc.) are also valid reasons for postulating dark matter. However, making the affirmative claim that dark matter exists (as many cosmologists do) by extrapolating from all of these physical phenomea is a far cry from strict empirical evidence, which excludes any evidence that is not directly observable and reproducible under laboratory conditions. The leap in inference is so much larger than most other standard scientific theories of the universe that there could be any number of other causes that generate the effects traditionally explained by dark matter (e.g. Modified Newtonian Dynamics (MOND), TeVeS (Tensor-Vector-Scalar Gravity), etc.).

I brought up dark matter to demonstrate that in the same way that we make inferences about the existence of dark matter from physical evidence, we can infer the existence of an afterlife from the entailments of the physical evidence we do have (human experience with NDEs, the phenomenology of consciousness, a theistic landscape that is based on findings from reason and natural theology, and even the existence of a transcendental realm which better explains the world we now find ourselves in then a purely materialistic and reductionistic picture). In what follows, I will supply the logical chain of inferences that one can follow that provides reasonable belief in an afterlife: 

The Syllogism for an Afterlife
If we have reason to believe that humans have a irreducible non-physical component, then we have reason to believe that our non-physical component will survive a physical death. The survival of a physical death is logically synonymous with the existence of an after life. We do have good reason to believe that humans have an irreducible non-physical compont for four reasons: 1) consciousness (as previously mentioned), 2) the existence of free will, 3) a knowledge argument, and 4) the notion of intentionality. Therefore, by hypothetical syllogism, we have good reason to believe in an afterlife. Notice that this syllogism is deductive in nature, therefore, if I can provide good reasons to support 1-4, then the conclusion follows with necessity. 

  1. The argument for a non-physical aspect of consciousness centers on the existence of qualia, or subjective experiences, which cannot be fully explained by physical processes alone. Even with a complete physical understanding of the brain, the subjective quality of experiences, like the redness of red or the sensation of pain, remains unexplained—highlighting an explanatory gap. The conceivability of philosophical zombies, beings identical to humans in every physical way but lacking subjective experience, suggests that consciousness cannot be entirely accounted for by physicalism. Therefore, this points to the necessity of a non-physical component in explaining conscious experience.

The following three arguments are taken from "Reason and Religious Belief: An Introduction to the Philosophy of Religion" by Michael Peterson et al., published by Oxford University Press, pages 236-237: 
  1. Humans have the unique ability to (apart from animals) to be what might be called ‘counter-suggestible.’ When a person is told that given certain causal conditions he will do such and such, he could not only learn of this but act contrary to the deterministic predictions. In effect, given the extant causal conditions, persons can do otherwise. We frequently are carried along by our physical desires, but we can resist them if we believe that it is in our interest to do so. What causes us to act in many cases are not physical determinants, although they play a role, but our reaso manifested in arguments. “Appeal to reasons as casual conditions of our behavior points in the direction that physical causes are insufficient to explain human action. In short, that we can counter our physical determinacy is best accounted for by appealing to the existence of an immaterial substance like the soul.” As an addition, we can be held morally responsible for our actions. However, moral accountability requires that we be free. According to the incompatibist or libertarian view of freedom, we must be able to have done otherwise then we did. That is, given the same causal conditions, we can choose to do or refrain from doing a certain action. But if we are identified with our physical components, if our psychological language refers to nothing more than physiological events that occur in the brain and central nervous system, then our choices are product of and explainable in terms of prior conditions, and these in terms of other casual conditions that extend even prior to our own existence. If this is so, our actions are not free and we cannot be held morally responsible for our deeds. To be free moral agents we cannot be mere physical beings, part of a deterministic causal chain, but we must have a nonphysical aspect or nonphysical agent. 
  2. The knowledge argument: Suppose persons blind from birth learn all the physical facts about light and how it affects objects and about the neurophysiology of seeing. Once they gained their sight they would acquire additional knowledge about mental facts, such as what a particualr color looks like, and how one chade differs from another. But mental facts about what we perceive differ from physical facts about light wayves and neurophysiology. This diversity of kinds of facts requires a diversity of kinds of substances: physical and mental. 
  3. The notion of intentionality: Something has intentionality if it is about something—that is, if it is directed toward something beyond itself. “Some (perhaps all) mental states—thoughts, beliefs— have intentionality. No physical state has intentionality. And intentionality cannot be reduced to a byproduct of material states because intentionality does exist elsewhere in nature. Therefore, (at least) those states with intentionality are not physical. 

Even if one of these arguments fails, the conjunction of 1-4 provides us with good reason to believe that humans have an irreducible non-physical component. Furthermore, it is intuitive that a physical death is not efficent to elilminate the existence of a non-physical entity, since that non physical entity  is currently but only contingently embodied. Since dying is a physical process, it is likely that the soul’s existence will not terminate at physical death. The non-physical nature of humans allows us to continue to the deductive inference that there will be a survival of a physical death, which is logically synonymous with the existence of an after-life.

Round 3
Americandebater24's avatar
Americandebater24
Con
#5
The proponent failed to substantiate the existence of an afterlife. Their argument amounts to mere hearsay. They claim the afterlife is real yet provide no supporting evidence. They suggest that empirical evidence is not necessarily due to its inherent limitations. However, they solely depend on logic for evidence, which is not a dependable standard. Logic is important, but logic alone is not proof. The problem with the over-reliance on logic is that it leads to false beliefs. For example, racists use logic to justify their hate for other races or for believing other races of people are stupider than they are. However, we know that this is not true because scientists have empirically proven that we are all human, and thus, there are no racial differences in intelligence.

Without empirically-based- ideologies like science, you would be fooled by anyone with the gift of Gab to believe anything they told you just because they can make it appear perfectly logical to think so. In fact—that is why unfounded beliefs like the afterlife have been believed for so long. Not because there is any proof of it, but because people were told still are told today as long as it is logical, it is true. This is in of in of itself a false belief. 

The afterlife is simply an unproven belief that has no scientific backing. We cannot say something exists just because we believe in it—regardless of our reasoning for believing in it. We must have evidence before we even consider the possibility of its existence, evidence that neither Pro can nor has produced, and neither has humanity in the entirety of its existence. Belief and fact are never in the same category.

Rebuttal:

Unlike my opponent, who is using “Copilot with GPT-4 (bing.com)" to create his arguments and has no professional physics background, as an undergraduate physics student, I am in more of a position to interpret what we know and do not know about dark matter. 
First of all, it is a false claim to say I "used Co-pilot to create my arguments." If I wanted to use AI to create my arguments, I would have said, "Co-pilot, create an argument for me on this subject," then I would have copied and pasted what the co-pilot said instead of writing my own. Since I did not do that, as my link will show, you are making slanderous accusations and should have points taken away from you for slander. Secondly, none of us can validate your supposed background; even if it were true, it would not make you an expert, especially since your statements go against what scientists currently understand.

our criteria for proof falls under logical positivism, which espouses that a statement only has meaning if it is either empirically verifiable or if it is true by definition. 

However, logical positivism is a thesis that is not either empirically verifiable or true by definition, so the thesis itself is a form of circular reasoning. In other words, there is no empirical evidence that proves that logical positivism is true — it must be accepted on non-empirical or a priori rational grounds. This undermines the logical positivist reliance on empirical verification as the sole basis for meaning and signaled the beginning of the movement's decline. 
Incorrect. My criteria for proof are grounded in the scientific method, which encompasses both empiricism and logic. Conversely, your stance depends solely on logic, arguing that empiricism is unreliable because of its limitations. Moreover, the term "non-empirical grounds" does not exist. Claiming a lack of empirical evidence implies an inability to substantiate your claim with anything beyond hearsay, which is then rationalized through logic.

Con’s adamantine support of empiricism is not itself provable. There are no empirical grounds to prove that the theory of empiricism is true. Your criteria for proof is based on a very narrowly defined conception of truth-making. 
Empiricism isn't just a theory. The definition of empiricism has multiple definitions Empiricism Definition & Meaning - Merriam-Webster of which is the practice of observation and experimentation - which is what scientists use in the scientific method of understanding. So, if you want to say we cannot prove that all knowledge comes from experience, then I will grant you that might just be a theory in philosophy, but it is not a theory at all when it comes to scientific discovery.

You are conflating indirect evidence for dark matter with direct empirical evidence. The most convincing evidence we have for dark matter is as previously stated the “average velocity of galaxies in clusters are higher than what can be explained by observed matter alone,” and all of the other observations you mentioned (Galactic Rotations, Gravitation Lensing, etc.) are also valid reasons for postulating dark matter. However, making the affirmative claim that dark matter exists (as many cosmologists do) by extrapolating from all of these physical phenomea is a far cry from strict empirical evidence, which excludes any evidence that is not directly observable and reproducible under laboratory conditions. 
Pro evidence is evidence regardless of whether it is direct or not. You cannot deny the existence of dark matter when it is observable. That is the very first rule of the scientific method of understanding. Observation + theory + testing the hypothesis = conclusion. If dark matter did not physically exist, as you are admitting, then there would be no observational evidence to establish dark matter as a theory. Scientific Method: Definition and Examples (thoughtco.com) Indirect observations are just as valid as direct observations.

I brought up dark matter to demonstrate that in the same way that we make inferences about the existence of dark matter from physical evidence, we can infer the existence of an afterlife from the entailments of the physical evidence we do have (human experience with NDEs, the phenomenology of consciousness, a theistic landscape that is based on findings from reason and natural theology, and even the existence of a transcendental realm which better explains the world we now find ourselves in then a purely materialistic and reductionistic picture). In what follows, I will supply the logical chain of inferences that one can follow that provides reasonable belief in an afterlife: 
A key difference between Dark matter and the afterlife is that we can observe dark matter and establish it physically exists. The same cannot be said for the afterlife. You are using a PHYSICAL example to validate the existence of something NON-PHYSICAL. Do you know the observable location of the Afterlife? I can point out where Dark matter resides and give examples of how to observe them. You cannot do the same.



Socrates_had_a_baby's avatar
Socrates_had_a_baby
Pro
#6
The Afterlife Exists Response 3

In summary
  • My opponent is attacking a strawman of my arguments. 
  • My opponent is misusing the definition of “hearsay,” as it only applies to arguments that might relate to NDEs, however, my syllogism does not deploy any personal testimonies to establish its claims, so it is not guilty of hearsay. 
  • My opponent issues me with “over-reliance on logic,” which is an accusation I am comfortable with. Haha In all seriousness, my opponent does not provide a fine-grained definition of the kind of logic he deems acceptable for the project of science to advance. We use inferential logic in mathematics all the time, but surly my opponent doesn’t have a problem with mathematics?
  • I brought in qualifications into the discussion simply because my opponent charged me with ‘a grasp of physics that is lacking.’ And while there are some things that non-physicists can say pertaining to subjects in physics. The study of physics is so supremely complicated that it requires years upon years of study even to opine on its body of knowledge. At some point, some degree of professional pedigree becomes necessary to interpret various findings, like dark matter. This does not equate to an ad hominem or slander as you called it. 


“Logic is important, but logic alone is not proof. The problem with the over-reliance on logic is that it leads to false beliefs. For example, racists use logic to justify their hate for other races or for believing other races of people are stupider than they are. However, we know that this is not true because scientists have empirically proven that we are all human, and thus, there are no racial differences in intelligence.”

My opponent cited me with an “over-reliance on logic,” which is an accusation I am comfortable with Lol. In all seriousness, this depends on your definition of logic. If by logic you mean “Any form of thought that is used to form a conclusion,” then I agree. However, if logic is defined in a more rigorous philosophical way, as “The conjunction of both true premises and a valid form of inference to arrive at a conclusion,” then I disagree. I would contend that I have only deployed logic in this second sense. Please refer to “The Syllogism for an Afterlife” which I leveled in my last post, which presents three arguments that use both true premises and valid forms of inference.


It is worth noting that you made no attempt to rebuttal my strongest argument that an afterlife exists based on the idea that humans have an irreducible non-physical component, so the syllogism still stands in full force. In brief, the again argument is this: 

“The survival of a physical death is logically synonymous with the existence of an afterlife. We do have good reason to believe that humans have an irreducible non-physical component based on four reasons: 1) consciousness (as previously mentioned), 2) the existence of free will, 3) a knowledge argument, and 4) the notion of intentionality. [Please see my last post for the arguments supporting 1-4]. Therefore, by hypothetical syllogism, we have good reason to believe in an afterlife.

“Belief and fact are never in the same category.”

I think my interlocutor must have misspoken when he said belief and fact are never in the same category because the most commonly accepted definition of knowledge in the philosophical discourse is “a true justified belief.” You are right if you mean that belief alone does not necessitate knowledge, however, it is precisely when beliefs and facts are in the same category that they constitute knowledge. Only when beliefs are justified and correspond with reality do we have a good basis to hold them. 

“Moreover, the term "non-empirical grounds" does not exist. Claiming a lack of empirical evidence implies an inability to substantiate your claim with anything beyond hearsay, which is then rationalized through logic.”

My interlocutor is intent on claiming that “the term ‘non-empirical grounds’ does not exist,” however, he does not provide a fine-grained definition of the kind of logic he deems acceptable for the project of science to advance. We use inferential logic in mathematics all the time, but surely my opponent doesn’t have a problem with mathematics? This leads to another problem with strict empiricism, which I shall quickly cover:  

Empiricism posits that knowledge is primarily or exclusively derived from sensory experience. According to this view, what we know must be justified by empirical evidence—by what we can see, hear, touch, or otherwise experience through the senses. However, mathematics poses a challenge to this claim. Mathematical Truths Are Non-Empirical: The truths of mathematics, such as "2 + 2 = 4," "the sum of the angles in a triangle is 180 degrees," or "there are infinitely many prime numbers," are not derived from sensory experience. These truths are known a priori—they are accessible through reasoning alone, without needing to consult the external world. Even if someone has never experienced counting physical objects or measuring angles in reality, they could still grasp and verify these mathematical truths through logical deduction.

To summarize the belief in an afterlife can be properly justified based on these five reasons, which I will summarize again and add onto to conclude the debate. It is important to mention that the majority of these reasons are grounded in empirical evidence, the likes of which may be more satisfying to my interlocutor, even if you don’t accept any of the prior rationales that are independent of empirical reasons. 
1. The entailments of human experience with NDEs. 
There is more than one kind of NDE, not just one the ones that purports an out-of-body experience, there are also ones that experience an afterlife without witnessing their body from above. However, it is worth recapitulating my previous observation that “The existence of a brain-based explanation for NDEs does not preclude the possibility that these experiences could also have a genuine metaphysical component (see post #2).” Furthermore, the argument for life after death based on Near-Death Experiences (NDEs) centers on the remarkable consistency of reported experiences across different cultures and times. Despite varying backgrounds, many people describe highly symmetrical elements, such as out-of-body sensations, moving through a tunnel, encountering a being of light, experiencing profound peace and love, and meeting other persons who are not physically embodied but are recognizable. This uniformity challenges purely physiological explanations, as we should expect to see larger differences in accounts of NDEs then we do see, and the persistent, cross-cultural similarities suggest that NDEs point to a universal truth about consciousness continuing beyond physical death.

2. The phenomenology of consciousness.
Richard Swinburne argues that the uniqueness of human conceptual processes and language—such as abstract concepts and logical implications—points to an immaterial aspect of our nature. He suggests that these elements of thought, which go beyond physical reality, imply that the mental cannot be fully explained by physical processes alone.

3. A theistic landscape that is based on findings from reason and natural theology.
Even if one adopts a materialistic view of the person, then the possibility of life after death could be resurrected by a powerful, omniscient being how is capable of re-creating, in some fashion, persons to be essentially the same as the deceased. In Christianity, the belief that Jesus was resurrected from the dead is coupled with the theological assertion that this event both foretokens and makes possible resurrection. The apostle Paul’s argument is this: If Christ was raised from the dead, we will be raised from the dead; Christ was raised; therefore, we will be raised. If God exists, and independent arguments support God’s existence, then we must be willing to embrace the entitlements found in religion that support the existence of an after life. There are also a great number of arguments for God’s existence that are strictly based on the natural world. 

4. The existence of a transcendental realm that better explains the world we now find ourselves in than a purely materialistic and reductionistic picture).
This is based on the theory of a multi-dimensional universe that was outlined in my first post. 

5. Argument from Aquinas
He argued that we are made for an ultimate end, which is happiness. But happiness cannot be achieved in this life. Because God did not make us in vain. An afterlife must exist. 

My interlocutor spent the entirety of their time trying to defend a metaphysical account of strict empiricism, however, the majority of my arguments do not depend on whether empiricism is true or false. Irrespective, my interlocutor gave no good positive arguments for accepting the strict empiricist picture. 


Postscript on conduct: I brought in qualifications into the discussion simply because my opponent charged me with a ‘grasp of physics that is lacking.’ And while there are some things that non-physicists can say pertaining to subjects in physics. The study of physics is so supremely complicated that it requires years upon years of study even to opine on its body of knowledge. At some point, a degree of professional pedigree becomes necessary to interpret various findings, like dark matter. This does not equate to an ad hominem or slander as you called it, which is defined as an attack against an opponent's character.