One may fairly say that since the time of Kant the dominant note in the discussion of immortality has been ethical. The main postu lates on which faith in the dogma has been based in the late literature of the subject are the moral perfection of a World-Governor, the basic rationality of the universe, and the worth of human life (cf. Gordon, (Immortality and the New Theodicy,> p. 46).
The advocates of psychical research claim to find in spiritistic phenomena a proof not only for the existence of disembodied spirits, but also for their power to communicate with spir its still incarnate. The examination of these phenomena, however, is as yet in an unsatis factory stage, and in any case the phenomena, so far as we know, have no bearing on the problem of the duration of survival.
The chief traditional arguments adduced in support of the doctrine are: (1) The ontolog ical argument, which bases immortality on the immateriality, simplicity and irreducibility of the soul-substance; (2) The teleological argu ment, which employs the concept of man's des tiny and function, his disposition to free him self more and more from the conditions of time and space, and to develop completely his intel lectual and moral potentialities, which develop ment is impossible under the conditions of earthly life; (3) The theological argument; the wisdom and justice of God guarantee the realization of personal beings whom he has cre ated; (4) The moral argument, i.e., the moral demand for the ultimate equivalence of per sonal deserts and rewards, which equivalence is not found in this life; (5) The historical argument; the fact that the belief is wide spread and ancient, showing it to be deep seated in human nature, and the historical fact of the resurrection of Christ and the statements of the New Testament Scriptures.
As to the attitude of men in the present time toward the doctrine, Osier ((Science and Immortality') happily groups them into three parties: (1) The Gallionians (cf. Acts of the Apostles, xviii, 14), i.e., the Scientists who study the How of the universe and who regard the dogma as without the pale of science, neither affirming nor denying its truth, although tending to reject it; (2) The Teresians (Saint Teresa, 1516-82), i.e., the seekers of the Why
of the universe, the mystics who by faith" and have the "'will to believe,'" who read a pur pose in human destiny and teleology in the world; these are of the spirit of Plato; (3) The Laodiceans, who study neither the How nor the Why of the universe, who are absorbed in empirical problems and the sense-life; these have no practical concern with the doctrine.
Bibliography,- Alger, Critical History of the Doctrine of a Future Life' (14th ed., New York 1889) ; Deussen, 'The Philosophy of the Upanishads" (Eng. trans. by Geden, Lon don 1906) ; Elb6, (La vie future devant la sagesse antique et la science modern& (Eng. trans., Chicago 1906) •, Fechner, (Das Biichlein vom Leben nach dem Tode> (5th ed., 1903; Eng. trans. by Wernekke, Chicago 1906); Fiske, Destiny of Man> (5th ed., Boston 1885); Gordon, Witness to Immortality' (Bos ton 1893) and and the New The odicy> (Boston 1897); James, Immor tality' (Boston 1898); Lodge, Sir Oliver Jo seph, or Life and Death> (London 1916) • Lubbock, of Civilization' (6th ed., New York 1889) ; McConnell, Evolu tion of Immortality' (New York 1904); Men delssohn, (Phzdon, oder fiber die Unsterblich keit der Seele> (Berlin 1767, new ed. by Ba deck, Leipzig 1869) ; Myer, 'Human Personal ity and its Survival of Bodily Death> (2 vols., London 1903) ; Miinsterberg, (The Eternal Life> (Boston 1905) • Osier, and Im mortality' (Boston 1404) ; Ostwald, ality and Immortality' (Boston 1906) ; Peschel, (The Races of Man' (New York 1876) ; Pe tavel-011iff, probleme de l'immortalite' (Eng. trans. by F. A. Freer, London 1902); Reynolds, (The Natural History of Immortal ity> (London 1891) • Rohde, 'Psyche (3d ed, 2 vols., Freiburg 1903) ; Royce, Concep tion of Immortality' (Boston 1900) ; Salmon 'The Christian Doctrine of Immortality' (London 1897) • Savage, beyond Death> (New York 1499) ; Seth, of Ethical Principles' (Edinburgh 1902) ; Stewart and Tait, (The Unseen Universe, or Physical Spec ulations on a Future State) (London 1894) ; Teichmiiller, 'Ueber die Unsterblichkeit der Seele> (Leipzig 1879); Tylor, 'Primitive Cul ture' (2 vols.. London 1871) ; Wheeler, (Dio nysos and Immortality' (Boston 1899).