 It has not been shown conclusively that an identity-preserving materialist resurrection is impossible, but the difficulties, as outlined above, are formidable (Hasker 1999: 211–31). Proponents of an afterlife, it seems, would be better served if they were able to espouse some variety of mind-body dualism. This entry cannot undertake an assessment of the comparative merits of dualism and materialism. It is worth noting, however, that recent philosophy has seen an increased recognition in some quarters of the difficulties resulting from materialist views, and a corresponding interest in different (not necessarily Cartesian) varieties of dualism. (See Koons &amp; Bealer (eds.) 2010; Batthyany &amp; Elitzur (eds.) 2009; Loose, Menuge, &amp; Moreland 2018; and Lofton 2017.) Given even the apparent coherence of dualism in which the person and her body are contingently related (metaphysically, it becomes more difficult to argue that it is known that the annihilation of the body entails the annihilation of the person).