 In most cultures, there is evidence of a belief in some sort of personal afterlife, in which the same individual that lived and died nevertheless persists and continues to have new experiences. There are alternatives, however. The ancient Greeks are noted for having placed a high premium on “survival” in the memory and honor of the community—a practice reflected in our reference to deceased celebrities as (for example) “the immortal Babe Ruth”. (Strictly speaking, this for the Greeks was not a replacement for a personal afterlife, but rather a supplement to what was conceived as a rather colorless and unrewarding existence in Hades.) Such a hope, it would seem, provides a major consolation only if one is optimistic concerning the persistence and continued memory of the community, as well as the accuracy and justice of their judgments. An interesting variant of this form of immorality is found in process theology, with its promise of “objective immortality” in the mind of God, who neither forgets nor misjudges the lives he remembers (Hartshorne 1962: 262). Hindu and Buddhist traditions include a belief in reincarnation. Hindu philosophical tradition gives more credence to the enduring of individuals through successive rebirths and deaths than does Buddhist philosophical tradition see Knine 2010). In Buddhist philosophy, the ongoing task is to produce a sufficient consciousness of the self for there to be reincarnation, while simultaneously securing the understanding that the individual self is not (in the end) a substantial, concrete thing, but a delusion that will dissolve or become liberated into Nirvana (see Nattier 2010).