t of the human being. This immortal quality takes on the requisite of a separation between the conscious mind and the physical body. In order for the soul to exist in an afterlife, it must be able to function completely independently of the human physical form. This theory finds its home in the philosophical argument of mind-body dualism. This school of thought lends itself to the thesis that one's mind and one's body are two different substances (Hart 1).
             The celebrated philosopher, Descartes, is famous for, among other things, his dualist solution to this mind-body problem. His argument for dualism has two premises. This first one deals with evidence for possibility, stating that what you can imagine is possible, and the second says that one can imagine being disembodied. Logically following is the conclusion that if one can imagine being disembodied, then it is possible for one to be disembodied (Hart 5). The consequence of this conclusion is dualism.
             This Cartesian dualism is a kind of property dualism, in that conscious experience does involves properties of an individual that are not entailed by the physical properties of that individual (Chalmers 125). Consciousness becomes a feature that exists independently over the physical features of the world. Coinciding with this, then there are phenomenal components of an individual that exist outside of their physical components. As Carol Zaleski states in her article, "In Defense of Immortality", "Long after the human genome is completely mapped, and the neurophysiology of awareness and cognition thoroughly understood, we still stand in awe before the mystery of consciousness and selfhood" (Zaleski 37).
             Although this dualist theory could provide direct logic and acceptance to life after death, it does not come without any objections to its argument. In Descartes' discussion, mind and body were said to be different in virtually every conceivable way. ...