How to Be a Porn Star Free Essays

We may all watch pornography, however needing to star in it is an alternate story †for a few of us at any rate. While most of the pornography watching populace would prefer to keep their â€Å"sexploits† covered up between the sheets, there are the uncommon rare sorts of people who need to impart their unclothed gifts to the world. Also, this dream isn’t so difficult to accomplish, because of the guidance of pornography stars Ashlynn Brooke and Shane Diesel who tell all you trying â€Å"performers† all that you have to think about how to try out for a pornography and get your foot (in addition to other things) in the entryway. We will compose a custom article test on The most effective method to Be a Porn Star or on the other hand any comparative point just for you Request Now Appearance What sort of shape do you need to be in to try out for pornography? Ashlynn: Fortunately, being that sex is the most regular thing on the planet and everybody appreciates it, this additionally implies individuals are normally pulled in to all unique body shapes, sizes, and so forth. I think as long as you love your body and deal with yourself, there’s a specific measure of certainty and sexuality that appears on the other side, and that will set you up for progress. Be positive about your own skin! Shane: For a male it’s better to be fit, athletic and all around prepared; on the off chance that you look like you’re fit, you in all likelihood work out. This continues into your exhibition to the extent perseverance and endurance go; you don’t need to resemble a weight lifter, you simply need to gangs a decent, fit bundle regardless of what age you are. Execution Are you expected to perform on the spot when you tryout for a pornography? Assuming this is the case, would you say you are required to exhibit the endurance/abilities of a prepared entertainer? Ashlynn: Yes, you’re expected to advance an exhibition. Despite the fact that the sex will be charming, and everybody will make some extraordinary memories, it isn’t â€Å"home sex. † There is a degree of demonstrable skill and sensuality expected to make the scene a decent one. Shane: Yes! On the off chance that you have the nerves to attempt to be in the grown-up business, at that point you ought to have the option to perform like a prepared vet. Of course, it takes effort to get the hang of everything, except you need to recollect you have an entire team that’s relying upon you. Whatever the executive requests you to do, attempt your best to give that person as much time and open situations as they need so as to have an incredible scene. Are execution supplements acknowledged in the business? Ashlynn: Most of the time, supplements aren’t required. Being that I’m a young lady, I unquestionably never use them. In any case, there are times when the circumstance isn’t precisely perfect for the entertainers (I. e. , a scene in the desert that begins at 4 p. m. at the point when the temperature is a covering 95 degrees†¦ and it’s going on until 9 p. m. at the point when the temperature has dropped to 40 degrees). To summarize it, they’re not exceptionally normal, however aren’t looked downward on. Shane: Supplements †indeed, for example, yohimbe, nutrient E, amino acids, ginseng, L-arginine, and saw palmetto. That’s a couple, however there are numerous others that function admirably for different entertainers. In the event that you are discussing Viagra or Cialis, at that point that’s something that’s not supported on sets, yet in the event that you need them, at that point you take them at your own hazard and it’s not accommodated you. Tryout Tips Ron Jeremy disclosed to us that a man’s just any desire for moving beyond the tryout stage is to go with a young lady. Is this valid? Ashlynn: That is in reality consistent with a degree. It’s extremely supportive if the person is mentioned by a young lady/young ladies. It’s a great path for them to become familiar with the method of the set, and it helps on the off chance that they know the young lady, making it an a lot simpler encounter for the â€Å"break† into the business. Shane: That’s practically evident; he is dead-on about that. She’s your way in the entryway and your customary range of familiarity. In the event that she is your better half, at that point you are progressively open to working with her, in addition to she realizes the correct catches to push to take you over the top and she will assist you with keeping that edge. It looks incredible strolling into any live with a hot chick on your arm. Shane and Ashlynn continue dishing on the best way to try out for a porn†¦ Next Page AskMen’s Free Weekly Newsletter VIDEOS YOU MIGHT LIKE Get Six-Pack Abs With No Crunches Ben Wheatley’s Tips For Cracking The F†¦ Promoted Put Some Clothes On Tha†¦ Madame Noire Advanced 30 Of The Hottest Female Athlete†¦ Rant Sports |12| by Taboola 67 BY ASHLYNN BROOKE SHANE DIESEL Ashlynn Brooke Shane Diesel LIFESTYLE CORRESPONDENTS LICENSE THIS ARTICLE Share Email Print RSS Pages: 1 2 GUYS WHO READ THIS ALSO READ Highest Paying Jobs In The U. S. (AskMen) Porno Industry (AskMen) You Need To Relax (AskMen) Promoted How to Make a Career Change Without Starting Over (Levo League) Promoted PO Cruises’ Spectacular Entertainment Both Aboard†¦ (P Cruises) [? ] HAVE YOUR SAY Read more: http://uk. askmen. com/cash/how_to_400/436_how_to. html#ixzz2DdGAUGXU The most effective method to refer to How to Be a Porn Star, Essay models

Plato`s Apology Essays - Socratic Dialogues, Dialogues Of Plato

Plato's Apology In the wake of perusing Plato's record of Socrates protection, the Apology, I was totally overwhelmed by the intensity of Socrates words and thoughts. The understanding left me pondering how I felt with respect to the thing he had said about ideals, truth and the mission for both. In class, we talked about Socrates scan for righteousness and we addressed the subject of this paper: the reasons Socrates accepted that the unexamined life does not merit living for man. It is my sentiment that he is right in that see and in this paper I plan to give you why. In the same way as other rationalists alive in his time, it was Socrates conviction that ideals must be accomplished through assessment. Just through investigation can you truly comprehend what righteousness is, and start to act prudently. Understanding, just as sharing, this data was significant objective to Socrates. The centrality of analyzing and understanding our lives is far more noteworthy than one may might suspect. Understanding and fathoming the conduct of companions, just as of ourselves, empowers us to have sympathy and empathy for them. What's more, permits us not to remain in judgment, which, thusly, permits us to live the ethical, respectable lives that Socrates talked about. Another conviction of Socrates that underpins his view is the possibility that abhorrence gets from numbness and the inability to explore or investigate people groups activities. I accept this to be valid, too. This thought moreover bolsters his convictions on death. Socrates was not popular in light of the fact that he investigated his numbness, and was in the long run killed as a result of it. Marie Curie once stated, Nothing in life is to be dreaded, it is just to be comprehended. That could summarize a lot of Socrates position in the Apology: why he was not shaken by death, why he discussed his relationship with the divine beings, and perhaps even why he felt the unexamined life does not merit living.

Dont Collect All Three!

Dont Collect All Three! People often ask why we wrote three books about simple living: Thats not very minimalist, is it? Actually, it is, because each book communicates something unique, all three add value in different waysâ€"we didnt just slap three different covers on the same material. Everything That Remains is the why-to book: it is our personal story of letting go; it documents our five-year journey from suit-and-tie corporate guys to minimalists. This book attempts to answer the questions: Why have I given so much meaning to material possessions? Why have I been so discontented by the status quo? What if everything I ever wanted isnt what I actually want? Of everything weve written, we are most proud of this book. Minimalism is the what-to book: it focuses on the five values we must focus on to live a meaningful life.  This book attempts to answer  the questions: What is a  meaningful life? Who is the person I want to become? How will I define my success after letting go of the excess stuff? Essential is the how-to book: the best of The Minimalists, this collection of 150 essays focuses on twelve distinct areas of intentional living, from decluttering, gift-giving, and finances to passion, health, and relationships. This book attempts to answer the question: How would my life be better with less? Because people enjoy books differently, all three titles are available in paperback, ebook, and audiobook.  For the best experience, we recommend reading them in the above order: why, what, how. But doesnt selling a book fly in the face of the minimalist ethos? Arent The Minimalists asking people to consume more stuff? Thats a fair question, except books are not mere consumablesâ€"theyre experiences. The value is not in the artifact itselfâ€"the value is in the words. Ergo, we dont want you to consume our booksâ€"we want you to experience them. Do we want you to purchase our books? Sureâ€"only if youre willing to read them, though. But please, by all means, do not collect them. When youre finished, pass the book on to someone who might find value in its pages. Or, instead of buying our books, find them at your local library. And if your local branch doesnt have one of our titles, ask them to  order itâ€"most libraries are delighted to fulfill the requests of patrons. No matter the vehicleâ€"be it our books, essays, podcast, or documentaryâ€"we hope you find value in our message. Above all, we want to add value to your life. P.S. Our books are also available in these languages. Beyond our books, you can check out The Minimalists book recommendations for a short list of books that have influenced us over the years. You May Also Enjoy How to Start a Successful Blog Today Learn how to start a blog in less than an hour. Follow the step-by-step instructions we used when starting our blog, which now has reached more than 20 million people. Creating this blog is one of the best decisions Ryan and I ever made. After all, our blog is how we earn a living. More important, it's how we add value to other people's lives. Read more 30-Day Minimalism Game Let's play a simple game together. We call it the 30-Day Minimalism Game. Find a friend, family member, or coworker who's willing to minimize their stuff with you next month. Read more 11 Ways to Write Better We are all writers now. Whether you write books, blog posts, emails, Instagram captions, or text messages, you are a writer. No matter your preferred medium, here are a few tips to help you write more effectively. Read more Subscribe to The Minimalists via email.

The Tropic Of Orange By Karen Tei Yamashita - 1530 Words

Running Through the Six: Multiculturalism + Diversity in The Tropic of Orange Without a doubt, the cast assembled in Karen Tei Yamashita’s novel The Tropic of Orange is one of the most diverse in any novel I have ever read for a class. Unlike the typical fair of the â€Å"mostly white with a couple brown people sprinkled in† casts I normally see, Yamashita really takes it to the next level incorporating characters from almost all walks of life and several that boast many different nationalities. It is clear from the get go that the intersection of race and multiculturalism are going to be important topics in the story and I believe that Emi’s interaction with the unnamed woman in Hiro’s Sushi restaurant perfectly conveys Yamashita’s viewpoint of multiculturalism in the L.A she has created in the book. Through Emi’s worldview, Yamashita makes a brilliant argument that rather than being supportive or enlightened, mainstream society’s mul ticulturalism is actually exploitative and hypocritical in its nature. Emi is by far my favorite character of this novel. Although the readers are never provided with a last name, they are provided with several other details that make this character leap off the page and seem as if she was in the room with you, rolling her eyes at something you said, heels tapping impatiently on the floor. She is a master class at completely subverting racial typecasts, something even acknowledged in the text as she questions her identity due to her distanceShow MoreRelatedThe Theory Of The Political, Economic, And Social Equality1356 Words   |  6 Pagess People of the Whale and Karen Tei Yamashita s Tropic of Orange are both novels that show examples of how women in the 1980s and 1990s comform, differ, and reflect femanism. In this essay I will be comparing and contrasting Ruth and Emi through work and culture, and will be explaining how Ruth reflects feminism through her outspokeness and Emi th rough her sexuality. An example of how women of the 1980s and 1990s comform in The People of The Whale and Tropic of Orange is how both Ruth and Emi areRead MoreEssay on The City of Los Angeles1470 Words   |  6 Pagesthe numerous schools and various employment occupations. In the novel Tropic of Orange by Karen Tei Yamashita we are introduce to Bobby Ngu’s and his story which subsidizes the reason to immigrate. Ngu from Singapore experienced some tough times back home with his family and his father tells him, â€Å"you gotta have a future? Better go to America. Better start out something new. For the family†¦you start a future all new† (Yamashita, 17) and when he comes to American he goes to Los Angeles. All the peopleRead More Yamashitas Tropic of Orange Essay2444 Words   |  10 PagesYamashitas Tropic of Orange This paper studies Yamashita’s Tropic of Orange as a magical realist text and examines the implications for such a style on the notion of the urban. Specifically, I will explore how Yamashita uses magical realism to collapse boundaries and socially transform Los Angeles into an embattled utopia for the disenfranchised. First, however, magical realism is a loaded term and some definitions are in order. In addition to important recent innovations in the form and itsRead MoreModern Cinem Mise En Scene2125 Words   |  9 Pagesits fierce frigid air, leaving those in its reach stuck in the â€Å"nothing that is not there and the nothing that is.† The only solution of winter’s enclosure is the sweet escape of an affectionate sun. Passage Analysis (Passage Two) Karen Tei Yamshita’s Tropic of Orange offers unique insight into the minds of seven curiously connected individuals. One such individual, Buzzworm, brings a confidently optimistic outlook for the future of his neighborhood in L.A. Rhythmic thought process, redefining concepts

Oliver Twist And Sense And Sensability Comparison Essay

Set in the Victorian era, Sense and Sensibility and Oliver Twist, parallel but also contrast in many key elements. In both movies, mannerisms, class distinction, and the childs role in society were reflected by both writers. Through these analysis, I was able to achieve new insight into the conditions of the Victorian era. In Oliver twist, mannerisms were greatly displayed in Oliver as a character. His mannerism best demonstrated how upper-class children were supposed to behave during this era. They were to be seen and not heard. Oliver when spoken to, was extremely polite and respectful (Very odd for how, and where he was raised). Even when living in the streets, after being kicked out of the orphanage, he still kept his high†¦show more content†¦The poor children in Oliver Twist presented low self-esteem but appreciated what they had. Interestingly, they used the low-class stereotypes as an excuse to reaffirm their position as thieves. The wealthy shunned the poor, and believed themselves to be on a pedestal above them: Nevertheless, the poor were presented as relishing the class distinctions. In Both movies, the wealthy were often despised, not only by the poor, but by other wealthy peers. In Sense and Sensibility it seemed as though the wealthy were in constant competition with each other, and would do anything to get higher in the social cast. This to me, is a disgusting lifestyle; it is a shallow practice to value materialism above all else, such behavior results, more often then not, in unhappiness, pain, and bitterness and they want everyone to be just as unhappy as they are. I believe that during the Victorian era, society was very uncaring towards issues such as, juvenile crime and illegitimate pregnancies. Orphaned children, and the mothers of illegitimate children were treated badly, for example these mothers often were forced to abandon their children. Unfortunately, society has not changed as drastically as I believe. The chasm between the classes, Value of life,moral Values and the class struggle are just

Oroonoko Matters Of Race And Kingship English Literature Essay Free Essays

Aphras Behn ‘s Oroonoko tends to concentrate on the intervention of bondage and race, peculiarly Behn ‘s ‘granting of epic stature to an African prince ‘ ( Pacheco 1 ) . This highlights the impression of affinity, and mention to a legitimate sovereign. Behn ‘s novelette of an African slave who was one time a male monarch was published in 1688, the twelvemonth that saw the exsanguine deposition of King James II in England. We will write a custom essay sample on Oroonoko Matters Of Race And Kingship English Literature Essay or any similar topic only for you Order Now This essay will seek and research and analyze the connexions between affairs of race and kingship in the novelette. In his article George Guffey challenged such readings by ‘asserting that the significance of Behn ‘s hero resides non in his African beginnings but in his royal blood, his captivity ‘ , ( Lore Metzger 3 ) harmonizing to Guffey, this presents a mirror image of the at hand deposition of the legitimate sovereign, James II. One could construe this as Behn, stand foring hierarchal rules, making a monarchist political orientation ; this is shown in Behn ‘s series of mentions to the executing of Charles I, this creates linkages to Oroonoko ‘s linear as a prince executed by racialist work forces, inferior in hierarchy. The nostalgic imprint of the old order demonstrates the split in English civilization caused by the civil war ‘s wake ; this impression of kingship is shown in Oroonoko when capturers name him Caesar. The storyteller and Oroonoko- Caesar have both received European instructions, as Todd suggests ‘accorded to favor white work forces ; both are victims and donees of socioeconomic systems that discriminate male monarchs from common mans ‘ back uping the privileges of the aristocracy with net incomes of the slave- trade. Oroonoko is described as holding captured and sold black slaves in African wars before he was himself enslaved by a Christian. The storyteller non merely belongs to a slave owning category but ‘clearly supports the chauvinistic colonising endeavor which fuelled and depended on the African Slave trade ‘ ( Todd, 218 ) . Behn uses exuberant description ‘of gold-prospecting ‘ ( 45 ) to propose desirability- in 1688, on the Eve of William of Orange ‘s accession to the British throne- Behn suggests ‘ Ti bemoaned what his stateliness lost by losing that portion of America ‘ ( 59 ) . The storyteller and a hero who are both victims of the slave trade, and by comparing both characters at different minutes, to the Indians, Behn ‘provides a position on ‘the Conquest of America ‘ ( Todd 219 ) demoing impressions of imperialism and kingship. The renaming of slaves can be seen as destructing individuality, slaves were renamed every bit shortly as they arrived in foreign lands, taking individuality and therefore Oroonoko ‘s kingship, nevertheless one could reason the name Caesar given to the character still denotes affinity and creates a certain sum of regard. Throughout the narrative a sort of monarchist discourse pervades Behn ‘s narrative of a prince who is ‘beloved like a Deity ‘ ( 29 ) . After Oroonoko is sold into bondage in Surinam, Behn ‘foregrounds the monarchist myth ‘ ( Anita Dacheco ) . Trefy, who buys Oroonoko, knows he is no ordinary slave, he is at first richly dressed, harmonizing to his societal place, he can non conceal the: ‘Graces of his expressions and Mein The Royal Youth appear ‘d in spight of the slave, even by those who yet knew non that he was a prince ‘ ( p.39 ) Even though disguised, authorization radiances through, this is clearly shown when Oroonoko reaches the plantation, the response of the slaves to his presence make significance of his royal position clear: ‘Live, O male monarch, Long live, O male monarch! And snoging his pess, paid him Divine Homage ‘ ( 41 ) The slaves worship Oroonoko as a God, as Pacheo emphasises ‘It would be difficult to conceive of a more extremist exoneration, of the royal privilege ‘ intending the slaves serve as a map, a literary map, to solidify the rightness and holiness of royal power. Trefry even reflects merrily that Oroonoko ‘s ‘ Grandeur ‘ is ‘confirmed by the Adoration of all the slaves ‘ ( 41 ) . The royalist discourse basically portrays royal power as a natural jurisprudence, with godly intent, shacking the blood of the royal line. The text seeks to reenforce its monarchist political orientation with governing category values, this can be seen by Oroonoko ‘s instruction, the emphasise on preparation as Pacheo references ‘Oroonoko as a European blue blood, with privileges European upper class-culture ‘ , the work forces who contribute to Oroonoko ‘s instruction are gentlemen such as Trefry, a individual of great ‘wit, and all right a cquisition ‘ ( 38 ) . The novelette written at a clip of great intense turbulence in societal power dealingss, endorses the elitist values of the opinion category, formalizing the authorization non merely for the monarchy, but besides of the upper categories that clutter around the throne, ‘allied to it through a shared involvement in continuing the differentiation of familial power ( 496 ) , SOMETHING SHOULD GO HERE. The affairs of race are questioned in Oroonoko ‘s beloved, whom the English rename Clemene. As Todd suggests Imoinda is ‘doubly enslaved- to the Whites, male and female ‘ ( 219 ) one could propose even to her black hubby. In contrast to the storyteller, who stands in relation Oroonoko, as queen or ‘ Petraarchan lady-lord to a vassal- a ‘Great kept woman ‘ ( 46 ) . As Todd provinces ‘Imoinda is an eldritch amalgam of European ideals of European fantasties about married womans of ‘Oriental ‘ tyrants ‘ , she is hence an image of ideal that race can non dispute. Race is shown Behn ‘s portrayal of her African prince, of both his physical visual aspect and his character, is deeply Europocentric: ‘His face was non of that brown rusty Black, His olfactory organ was lifting and Roman, alternatively of African and level, His oral cavity the finest shaped that could be seen: far from those great turned lips, which are so natural to the remainder of the Blacks ‘ ( p 8 ) The text is clearly eager to separate its hero from other inkinesss: his beauty by and large and his single characteristics distance Oroonoko from what the storyteller calls his ‘gloomy Race ‘ ( 6 ) and place him with European thoughts of beauty. The phrase ‘ bating his coloring material ‘ makes his us feel Oroonoko ‘s African beginnings as a liability, a defect in his race. When the novelette comes to see the hero ‘s every bit extraordinary virtuousness. The history of Oroonoko ‘s upbringing stresses his ‘natural disposition to Arms ‘ ( 6 ) , his tuition in ‘ Ethical motives, linguistic communication and Science ‘ ( 7 ) . One could construe this ‘nature ‘ belonging non to primitivism but to royalism, for it is inseparable from elevated birth. We are told of Oroonokos ‘ native beauty ‘ and struck with ‘ an awe and fear, even those that knew non his Quality ‘ ( 6 ) , the word quality combines intensions of virtuousness and high birth, in this novelette a royal birth, which reflects the prince beauty. Individual value is associated with birth, virtuousness with an familial rank which is shown as a natural order. This is a construct of basic hierarchy, virtuousness as Pacheco provinces ‘ virtuousness is purportedly transmitted from one coevals to the following ‘ ( 4 ) , inte nding power and Kingship is legitimised on the impression of worthiness, authorization is presented as familial. Kingship is explored even further when looker-ons are fortunate to witness royalty it inspires ‘Awe and fear ‘ , these picks of words establishes as profoundly right a relationship between the prince and the remainder of humanity. As Pacheco points out ‘there is no reference here of the Doctrine of the Godhead right of male monarchs ‘ this vitally of import to the Stuart sovereign, but the holiness of Kingship is implied as Oroonoko himself is invested with something kindred to divine power. How to cite Oroonoko Matters Of Race And Kingship English Literature Essay, Essay examples

Personal Identity and the Afterlife Essay Example

Personal Identity and the Afterlife Essay Jared White Don Wacome Philosophy and Christianity May 2, 2010 Personal Identity and the Afterlife Inquiring about personal identity will inevitably give birth to questions dealing with our being people, or, as many philosophers like to say, persons. To the thoughtful person, these questions may be familiar, but still remain complex: What am I? When did I begin existing? What is going to happen to me when I die? Others are more complex: How is it that a person can persist from one time to another? What is it to be a person? What does it mean when I say the word â€Å"I†? These questions are capable of being answered in numerous different ways. I seek to answer these questions in light of the resurrection as conceived in Christian theology. Human beings, just like any other organic creature, die and their bodies decompose and rot away. Nonetheless, there is still a widespread and longstanding belief that one can survive death; that there is life after death. This is an especially popular belief within the realm of Christian theology. My intent is to look at how this is logically possible through different metaphysical views that concern the nature of mind/body/soul and to point out the complications of these views and give my own account for what I think is a plausible way to answer the question of personal identity and how this can help make the resurrection possible. Before embarking on this adventure, I must admit something: while I am a Christian, I do not believe in an afterlife or the resurrection for reasons that are irrelevant to the questions of personal identity. We will write a custom essay sample on Personal Identity and the Afterlife specifically for you for only $16.38 $13.9/page Order now We will write a custom essay sample on Personal Identity and the Afterlife specifically for you FOR ONLY $16.38 $13.9/page Hire Writer We will write a custom essay sample on Personal Identity and the Afterlife specifically for you FOR ONLY $16.38 $13.9/page Hire Writer That being said, for the sake of making an argument about personal identity, I shall assume that the afterlife is as I understand it in Christian theology: that it is a personal afterlife, in which the same individual that lived and died nevertheless persists and continues to have new experiences. The primary topic of this essay will be the logical possibility of life after death, not theological conceptions of the afterlife or resurrection. The Possibility of Persistence The possibility of persistence through death is impossible to consider without taking into consideration the nature of a human person. A common way of explaining this would be to advocate a mind-body dualism, which is actually a persistence-friendly metaphysical view, whereas materialism seems to be more detrimental to persistence after death. This mind-body dualism is often viewed as some sort of soul that is embodied by a human organism and when the organism dies, the soul persists, disembodied. This dualistic view asserts that the soul is immortal and that nothing can happen to it that would cause it to stop existing, provided that God doesn’t annihilate it, of course. Furthermore, this view purports that one’s personhood is in the soul. The human organism is the embodiment of the person whom the soul consists of. This person is conscious, has rationality, and it has self-awareness. The human organism does not, thus it cannot be qualified as a person. While the dualistic view is persistence-friendly, it raises questions that seriously affect its possibility of being true. One is that this dualism creates what is called the â€Å"too many thinkers† problem. This problem raises the question â€Å"What am I? † If dualism is true, then you are soul that can live disembodied, yet for whatever reason is embodied by a human organism. Therein lies the problem: this view rules out that we are organisms. Modern science can tell us that that organism has a brain. That brain allows the organism consciousness and rationality. This means, that if dualism is true, there are two conscious beings reading these words right now. How do you know which one is you? For all you know, you might the one making the mistake about which thing you are, namely the immaterial being. Consider this: scientists have devised a machine that can make a perfect copy of anything that goes into it. You are randomly selected by the government to be the guinea pig that tests the machine first. You undergo this process, which turns out to be relatively harmless, with the exception of losing consciousness for a few minutes. When you wake up there is a person laying next to you who is identical to you physically and psychologically. You both have the same memories, the same mannerisms, etc. Because of this, each one will think he or she is you and each one will have the same evidence for supporting their claim, yet only one will be right. Now supposing every witness to this duplication event was sworn to secrecy and immune to bribery, there would be no way of telling which thing you are. The same goes for a soul embodied in a human animal that thinks and is conscious and rational. There is no way of answering the question of which thing you are. Another problem with dualism is that there is no criterion of identity for disembodied persons, i. e. souls. When making judgments about the identity of persons, we do not speculate about the identity of souls because doing such is impossible since souls are absent from our realm of perception. Because of this, the identity of a person cannot and should not consist of the identity of an immaterial thing that voids perception. The only thing that we are able to identify is a person’s body. Yet once that person has died, their body rots away and can no longer be the basis of our identification of the person who supposedly survived disembodied. As I have mentioned, if dualism is true the possibility of persistence is rather unproblematic, yet the possibility of dualism being a metaphysical truth is a little bit harder to argue. Therefore, we should look to some variety of materialism. The materialist view is easier to argue as a metaphysical truth about the nature of humans. However, there remains one key problem for materialist versions of the resurrection: personal identity. In the dualist view, personal identity is maintained through the persistence of the soul. Yet in the materialist view, there is nothing to bridge the temporal gap between the body that dies and the body that is resurrected. How is it possible for the resurrected person to be numerically identical to the person that died? One of the more popular theories is the re-creation theory. This simply argues that if God created you once, he could do it again. In other words he re-creates a person who has identical characteristics to you at some point after your death. Since God is all powerful, God can do this. The problem with this is that it does nothing to secure a relation to identity. Plus identity that is merely dependant isn’t really identity. Since God is all powerful, couldn’t he make three or four of the same person to exist in the afterlife? To say that God, being good and loving, would not do this is to dismiss the question as it hardly presents an adequate answer. In all honesty, I’m not entirely sure what to think when someone proposes this argument. To me, this basically says that what makes the resurrected Jared White identical to the Jared White that died is some sort of black magic or witchcraft, not personal identity. Peter van Inwagen offers, in my opinion the most logical argument for a materialist resurrection. He argues that perhaps at the moment of each person’s death, God removes their body and replaces it with something that is identical to it but is, in fact, not your body. This is what your loved ones burn or bury. At some point in time, God revives and restores the health of your body, thus resurrecting you. Through this, physical continuity is maintained, which is one of the biggest hurdles in arguing the materialist resurrection. However, all this does, is show how the materialist resurrection is possible. That doesn’t mean it is true. As a proposal for how God actually enables humans to live again, this account is rather unlikely since God plays the role of mortician, thereby making actual morticians non-responsible scam artists. Furthermore, the aspect of the argument on which everything else rests is that God somehow steals the body, which makes it less believable. What Matters in Personal Identity Derek Parfit argues that in regards to personal identity, identity is not what matters; rather, survival is what matters. This argument is sort of a denial of the self that affirms a stream of consciousness. That is, Parfit believes that what matters in identity is not identity, but psychological continuity. I feel, however, that it is rather difficult to speak meaningfully about the afterlife unless the afterlife entails the continued existence of an entity. Otherwise, the afterlife would be the existence of an entity that is not you and, in fact, only came into being at the resurrection. If we are not going to exist in the afterlife, then we would have no reason to regard it as important. But as I have already said, I understand the afterlife as being a personal thing in which one entity continues existing after its death. If I believe, as Epicurus does, that death is nothing to us, then this discussion would be pointless and meaningless. So if our identity does matter, then what does it consist of? Again, we must delve into the metaphysics of human nature. What sort of thing are we? As I have already said, the likelihood of us being immaterial things is poor at best. Yet, if we are merely material things, the possibility of the resurrection seems implausible. I suggest the following, which will be explained later: (1) The best way for someone to persist through time is through psychological and physical continuity. (2) Our identity consists of an immaterial mind and a material body. (3) If physical continuity is not possible, then the next best thing for someone to persist is to have psychological continuity plus the continuous memory of the community (or God). In this way, some of what makes up your identity is lost, but not all of it. My first claim is probably easier to defend than the other two that I make. It seems to make sense, especially on the surface of things. One cannot deny that I am the same person now that I was an hour ago especially if I have maintained both physical and psychological continuity. This claim also helps support the fact that I am the same person now as I was ten years ago. I am the same person because I am both physically and psychologically continuous with who I was then. This does not mean that I haven’t changed in any way since then. It instead means that I have qualitative differences, yet I am numerically identical with who I was. One objection to this is to say that I do not maintain consciousness while I sleep, therefore, I cannot be psychologically continuous with who I was ten years ago. But this is not true because when we sleep, we do not go unconscious; rather we merely slip into a state of sub-conscious. Consciousness doesn’t stop altogether during periods of sleep. Even if it is maintained minimally, it is still maintained. What are we to make of the second claim? It seems rather odd to suggest that we are both immaterial and material. Consider this: 1. I am able to touch material things. 2. I am not able to touch my mind Therefore, my mind is immaterial. For this argument, it is important to distinguish between the brain and the mind. For the sake of argument, let’s suppose that the function of active things is to propagate themselves. It follows that a brain, which is a material thing, will propagate material actions. For instance, my brain senses an itch on my butt so it propagates a response that can be measured or witnessed, just as other material things can. It also follows that a mind, something which is immaterial, will propagate immaterial things such as thoughts about what I plan to eat for lunch tomorrow. It seems we end up with what I have referred to as the too many thinkers problem. As stated previously, this means that there is more than one conscious, thinking beings reading these words. While I do not wish squelch this idea completely, I do think it is important to re-evaluate the boundaries of personhood and first-person reference. Most people would agree that necessities for personhood are rationality, consciousness, and self-awareness. I agree with this, but I want to add to it psychological continuity. Here is why: if we add psychological continuity as a criterion for personhood, it would follow that not just any thing with similar mental properties to you and I, like self-consciousness and rationality, can be considered a person. This means that your human animal cannot be counted as a person since it cannot fulfill continuity the way that your immaterial mind can. In other words, your human animal will die and, thus, cease to exist since it cannot continue living after death without being contingent on divine intervention. Furthermore, we can agree that personal pronouns such as â€Å"I† can only be in reference to persons. It follows that when your human animal says â€Å"I†, it is not referring to itself, as that is impossible; rather, it refers to you, who is the person that says and thinks it at the same time. When the animal makes the claim about being a person, it is not expressing the belief that it actually is a person, but instead it expresses the true belief that you, as an immaterial mind, are. We can conclude, then, that the mind is something that interacts with the body and can refer to itself because only persons can refer to themselves truly. At this point, it is important to realize that there is a distinction between personhood and identity. There are different criteria for identity than for personhood. The question of personal identity doesn’t ask how your personhood can persist through time; it asks how your identity can persist through time. That being said, we must remember what we have laid out as being necessary for personal identity: physical and psychological continuity. Only after we have laid out criteria for personal identity can we develop criteria for personhood. How, then, are we to make sense of the third claim? Let’s review the argument so far: (1) Physical and psychological continuity combined is the best chance of persistence through time. (2) Human nature is comprised of an immaterial mind which interacts with a material body, thereby acknowledging the existence of two rational beings in one human animal, in which only the mind is a person because it has the stronger and less problematic chance of maintaining psychological continuity after death. However, this does not mean that the body can simply be discarded. It is still of significant value to the problem of personal identity as the best way to persist is through psychological and physical continuity. Therefore, our identity consists of both an immaterial mind and an material body. To help understand this better, consider the Heemstra complex: Heemstra, the building, represents the material body of the entity that is Heemstra. The community of men that live within the building represents the immaterial mind of the entity Heemstra. Heemstra the building has been condemned to death and shall be torn down. Obviously, the best way for Heemstra the entity to continue existing as it is now, is to maintain physical continuity but also to keep the men that live in it within the metaphorical body of Heemstra, thus maintaining psychological continuity as well. Further, we would not give personhood to the building of Heemstra; rather we would entitle the metaphorical mind of Heemstra with personhood. The building, therefore, cannot refer to its self. However, the community of Heemstra can refer to itself. Yet, to take the community out of the building would seriously alter the entity of Heemstra. This means that the building would be reduced to only an image of something that used to be. The same goes for the community within the building. This is where the third claim comes in. It helps explain the possibility of surviving death and continuing on with new experiences. A body can perish, but its immaterial mind persists, thus giving the entity psychological continuity. While this means that an entity’s identity takes a hit, it does not mean that we would not be able to recognize who that entity is because of its psychological properties. This recognition is made possible by the continuous memory of the community around the entity. It might be scary to place your identity in the trust of entities that aren’t you, but given what we understand about God being good and all-powerful, there is little concern for being forgotten about. Consider this in light of Heemstra, again. The men of Heemstra are being transferred into another building. As I have mentioned, this alters the identity of the Heemstra entity, but it does not eliminate it. This is because the metaphorical mind of Heemstra survives the death of the metaphorical body and it is remembered by the greater Northwestern community as being the Heemstra community. In the same way, human persons are able to persist after death because of psychological continuity of our minds and the continuous memory of a loving God who re-embodies our minds yet remembers us as the person we were before death. This gives both an account of personal identity, answering the questions I posed at the beginning of the essay, and the possibility of the resurrection as conceived in Christian theology. Whether it is true is yet to be determined by other thinkers who journey down the road of inquiry.