In this paper, an explication of the term "supervenience" is presented. Then, this explication is used to clarify the meaning of the supervenience of the soul (mind) on the body (brain) and its effect on the philosophical problem of the afterlife. It has shown that physicalism about soul cannot be formulated upon supervenience per se, since reductivity is an essential aspect of physicalism. So, the main thesis of this paper is that supervenience of the soul on body is consistent with non-physicalistic/non-reductive versions of an afterlife as well as the physicalistic ones.

Reincarnation, which means rebirth of the soul or self in a series of physical or preternatural embodiments such as human being, animal, plant or divine, angelic and demonic embodiments, is a fundamental doctrine in some Asian religions. Though it has been stated that this idea could be originated in primitive religions, in Indian religions it is an essential doctrine directly connected with two basic beliefs namely karma and samsara. For Hindus the process of rebirth is endless, but it can be ceased by true liberation or moksa. The development of the concept of reincarnation is traceable through the Hindu Scriptures such as Vedas, Brahmanas, Upanisads and bhagavadgita, which is a part of the great Indian epic Mhabharata. Scholars put forward different theories about the origin of the Hindu doctrine of reincarnation, so much so that they recognized it as a non-Indian idea; however eventually they reached to a consensus: the belief stems from Indian indigenous cults.

resurrection and afterlife are two main principles of Islamic belief among Muslims. This principles are of such a paramount importance that non-belief in them leads to infidelity and exclusion from Islam. The immateriality and immortality of soul form the foundation of resurrection. Before Mulla Sadra’ s time, Resurrection as well as the type and quality of afterlife had been discussed from the perspective of Kalā m and as one of its sub-branches dealing with soul, its mortality and immortality after death. Mulla Sadra discussed the afore-mentioned points from philosophical viewpoint and somehow links them to the Movement on the Transcendence of Human Soul as well as its powers and perceptions. He holds that partial perception takes place after death through imagination. Imagination power remains attached to soul after death. Thus, in the present study attempts are made to discuss this principle and the views of the philosophers in this regard.

Will women enjoy the same rights as men on the Day of Judgment or they will face gender discrimination within the framework of rightful justice?Is gender involved in the recompense or comeuppance granted to the people for their eternal living?Will men and women enjoy the same divine favors or men gain further owing to their dominating character?Are heavenly recompenses, material and spiritual pleasures awarded to both men and women equally or women will be next to men?This article is supposed to answer such questions and elucidate the status of women in the afterlife from an Islamic standpoint with involvement of gender on the Doomsday.

Most Islamic thinkers agree that the Holy Qur'an uses the language of metaphor in describing abstract concepts, especially those related to the afterlife. According to the traditional interpretation, metaphor in Qur’, anic verses has been used to facilitate the understanding of these concepts and the beauty of discourse. In contrast, according to conceptual metaphor theory, in addition to understanding abstract concepts, metaphors are used to produce the message and purpose of speech. Therefore, by cognitive analysis of the Holy Qur'an metaphorical expressions, the message hidden in these expressions can be achieved. The results of the study of verses related to the afterlife from the perspective of cognitive semantics and data analysis based on the theory proposed by Lakoff and Johnson (1980), show that the afterlife placiality, the verses' expressive structure based on motion and the verses' expressive structure based on the movement and statistical results of the origin and destination areas in the verses are the reason for human life continuation in these worlds in order to receive the necessary capacity to reach the destination through changes and transformations. Also, the realization of the goal and the destination adaptation to the origin in the human movement course are some other messages of the studied verses metaphorical expressions.

There is no one who has never face the question of life after death. Since the prophets and their successors have communicated the divine message of posthumous life to people, in this paper I seek to show that every human being innately apprehends the necessity of this communication, and its recognition is just in need of a closure. Thus, it will be clarified, through a rational method and conceptual analysis, that the optimal order (al-niẓām al-aḥsan) is apprehended when none of its constitutive parts is ignored. If reason grasps the natural world without the afterlife, then it will encounter explanatory gaps when facing the questions of theoretical reason. The explanatory gap has a different story when it comes to practical reason. Not only does practical reason lead and oblige one to moral actions, but also puts the moral world along with the natural world in order to complete its rationality. Reason cannot fully support the rationality of moral actions without a moral world and moral life after the natural life. In this paper, I will draw on moral concepts to argue for the necessity of the existence of another world. The argument deploys premises graspable by everyone in order to turn into a proof. The departing point of the argument is the general notion of the moral concept of “ duty. ”

Relying on the interpretation and defense of David Lund’s viewpoint, this study examines the strong dualism or the dualism of particulars to prove afterlife. The biggest obstacle in this regard is the concept of causality and the specification of the way the two particular and universal substances interact. Therefore, using philosophical and phenomenological argumentations, we demonstrate that the basis of this interaction is the priority of the subjective matter and the essential, causal, unreducable features of the two substances that have causal access to each other through embodiment. “Self” as a non-physical substance has no essential dependence and reliance on the physical substance of the body; therefore, it can survive after it cuts its causal relationship with it at the time of death. This study focuses merely on showing the logicality, meaningfulness, and occurrence of the foregoing dualism. The findings of the study indicate that no matter if we reduce causality to the natural system or deem it as the causal interaction of uneducable forces and potentials of the two substances, there would be no doubt in its logicality and meaningfulness. Therefore, due to the abstractness of “self” and its causal-causative features, the best explanation for our inevitable and direct insight of our volitional acts is to say that what is seen in this insight is real and the dual causality occurs in practice. If our argumentations are correct, they might be used to prove afterlife.