14
1 RS4 HE – Religion and Human Experience Handbook An introductory guide to the A2 Philosophy module
1
RS4 HE – Religion and Human
Experience Handbook
An introductory guide to the A2 Philosophy module
2
3
A2 Philosophy – Religion and Human Experience
The Philosophy aspect of the A2 syllabus is ‘synoptic’, meaning it brings together lots of aspects of the subject
like a summary. There are three topics within this module and you answer a question on one of them. The
question you answer is worth 75 marks and is split into part a and part b, just as you’re used to. The theme
may be investigated with reference to one or more religions, and may draw on ideas from any of the other
units studied.
The three topics are:
Religious Authority
o The nature of different types of religious authority – e.g. religious founders, religious leaders,
sacred writings, religious institutions, religious traditions, religious experiences, conscience,
religion-endorsed ethical theories
o Specific examples and illustrations of different types of religious authority
o Different ways in which specific types of religious authority are used as an authority in religion
and influence religious believers – e.g. source of beliefs, source of religious practices, basis of
moral teachings, basis of liturgy
Religious Experience
o The nature of different types of religious experience – e.g. mysticism (James’ four
characteristics), prayer, conversion, charismatic phenomena, individual scholars’ classifications
(such as Swinburne’s five categories, Momen’s four types or Caroline Franks Davis’s sixfold
division)
o Specific examples and illustrations of individual and communal forms of religious experience
o Distinctive features of religious experiences (e.g. the numinous, awe and wonder)
Life, Death and Life after Death
o Different beliefs about the nature and purpose of:
life,
death and
life after death
e.g. Created or product of chance, sanctity of life, dualism, materialism, idealism,
resurrection, reincarnation, rebirth, immortality of the soul
o Specific teachings, writings and theories about the nature and purpose of life and life after
death
The Exam
The exam will be 1¾ hours long and the questions will test:
AO1 (knowledge and understanding - 45 marks
AO2 (evaluative skills) - 30 marks
Centres will be given approximately six months' notice of the themes (though not the detailed wording) of the
questions. In the examination a very broad question is set on central aspects of each theme.
Candidates answer one question, which will allow them to use selected parts of their prepared material
appropriate to the focus of the question. This should be an extended answer, double the length normally
expected on an A2 paper.
4
Candidates will not be allowed to take into the final examination any written notes or copies of the Bible or any
other sacred texts.
Candidates will be required to answer one question. The attached broad areas of questioning are given below.
The specific question will be provided for the examination.
1. Religious Authority
You must show knowledge and understanding of the nature of diverse types of religious authority and be able
to evaluate the extent to which any type of religious authority is universally respected by religious believers.
2. Religious Experience
You must show knowledge and understanding of various forms of individual and communal religious
experiences and be able to evaluate how far religious belief and commitment is determined by one’s religious
experiences or lack of them.
3. Life, Death and Life after Death
You must show knowledge and understanding of differing religious beliefs about the nature of life after death
and be able to evaluate whether belief in life after death is essential to religion.
~ ~ ~
One important point about the nature of the task is the amount of freedom it gives to candidates to draw upon
material from a wide range of sources. There is no restriction on the use of material from units they have not
studied or on the use of concepts not explicitly mentioned in the specification at all. Credit will be given for any
valid ideas, examples and illustrations that are relevant and appropriate to the question and to the candidate's
line of reasoning.
This is not to say that candidates must attempt a grand tour of the world of religion or that those who do will
be marked more highly. Examiners will be looking for accuracy, relevance, coherence, qualities of reasoning,
judgement and skills of communication in the answers and for a balance of breadth and depth. Candidates
should be advised to state clearly at the beginning of their answer the parameters within which they intend
to write.
Some relevant key concepts and issues will have been taught and explored in dealing with the main content of
other units studied. However, these do need to be augmented, developed and focused by reference to other
material such as the listed exemplars in the RS 4 content.
More on Synoptic Assessment (RS3 and RS4)
Synoptic assessment, testing candidates’ understanding of the connections between the different elements of
the subject and their holistic understanding of the subject, is a requirement of all A level specifications. In the
context of Religious Studies this means assessing the candidates’ knowledge and understanding of different
elements of the area(s) of study selected and connections between them. It draws together knowledge,
understanding and skills learnt in different elements of the A level course. It also contributes to the assessment
of the skill of relating such connections to aspects of human experience.
The Religious Studies subject criteria from the regulatory bodies say that examples of synoptic assessment
might include requiring a candidate, across a specified area or areas of study, to:
5
reflect on, select and deploy specified knowledge, and identify, investigate and analyse questions
arising
interpret and evaluate religious concepts, issues, ideas, the relevance of arguments and the views of
scholars
use appropriate language and terminology in context
draw together knowledge, understanding and skills learnt throughout the course to tackle an issue that
is new to them
communicate with reasoned arguments substantiated by evidence.
The first of these examples is fundamental to AO1 questions, which provide opportunity for candidates to make
connections with concepts learned in other units, including those studied at AS level. The first three and last of
these examples are integral to the AO2 skills of evaluation. In A2 Unit RS3 candidates are required to
demonstrate synoptic knowledge, understanding and skills. A2 Unit RS4 provides the fullest opportunity for
synoptic assessment. In this unit candidates are encouraged to range widely in answering broad and
demanding questions, drawing on the knowledge, understanding and skills learned in all of the other units.
Content Exemplars
1. Religious Authority
The following listed aspects offer opportunities for relevant illustration of the topic but are only examples,
are not compulsory and are by no means exhaustive.
Sources of religious authority and issues concerning authority in at least one of the following areas:
Religion in Contemporary Society
The influence of religious authorities in determining attitudes to medical and environmental issues; the
challenge of religious authorities to representation and portrayal of religion in the media; concept of authority
in fundamentalism; the place of religious authority in New Religious Movements.
Religion and Ethics
The place of ethical theories and argument as sources of authority; God as the source of and warrant for the
moral beliefs of religious believers; the existence of moral feelings and beliefs as an authoritative argument for
God’s existence; challenges to the authority of moral absolutism and of religious concepts of truth and morality;
the place of moral conscience in determining attitudes and behaviour.
Philosophy of Religion
Different understandings of the authority and relevance of rational argument and philosophical reasoning for
contemporary religious believers, with particular reference to arguments for the existence of God (including the
moral argument); revelation as authoritative for beliefs of religious believers.
Old Testament
Different understandings of the authority and relevance of teachings, examples and religious expressions found
in the Old Testament to contemporary Jewish and Christian beliefs and practices; role of priests/prophets;
effects of various methodological criticisms on the authority of the Old Testament.
6
New Testament
Different understandings of the authority and relevance of teachings, examples and religious expressions found
in the New Testament to contemporary Christian beliefs and practices; role of disciples/apostles, charismatic
endowment, ecclesial pronouncement; effects of various methodological criticisms on the authority of the New
Testament.
Christianity
The nature of the Bible, tradition and religious experience as sources of authority; different understandings of
the nature of Christian leadership and the way in which it is recognized and exercised; individual conscience as
a source of authority; problems associated with different denominational claims for the credibility of
Christianity; challenges to authority arising from theological developments.
Buddhism
The variety of sources of authority for Buddhists, including the Buddha, the Dhamma, the Sangha, different
founders and sacred writings; the role of the Dalai Lama and of other leaders; the role of the Lotus Sutra within
Nichiren Buddhism; the wide tradition of taking refuge.
Hinduism
The various sources of authority in Hinduism, including sacred writings, dharma and family; the differences
between smriti and shruti literature; the role and function of religious leaders (such as A.C. Bhaktivedanta
Swami Prabhupada).
Sikhism
The ultimate authority of God (Waheguru, Sat Guru); the equality that characterises the Sikh community; the
different roles of the human Gurus, the Guru Granth Sahib, the Dasam Granth, the Rahit Maryada, the granthi,
the Khalsa and the Panth.
Islam
Different forms of religious authority—the Qur’an, the sunna of Muhammad, shari’a law, the ulama etc; effects
of modern scholarship on the status of traditional sources of authority.
Judaism
Different forms of religious authority, including the Torah, the Talmud, the codifiers, rabbis and beth din;
effects of modern scholarship on the status of traditional sources of authority.
~ ~ ~
2. Religious Experience
The following listed aspects offer opportunities for relevant illustration of the topic but are only examples,
are not compulsory and are by no means exhaustive.
The nature and importance of religious experience in at least one of the following areas of study:
Religion in Contemporary Society
Experiencing spirituality outside religious institutions; expression and experience of religion through television
and film; psychological explanations for religious experience.
7
Religion and Ethics
Effects of experiencing Creation and of reading sacred writing on ethical attitudes towards the environment;
ethics of stimulating religious experiences such as conversion and a sense of awe and wonder; the role of
religious experience in making moral decisions and challenges to the belief that religious experience is essential
for moral behaviour.
Philosophy of Religion
The nature and diversity of the miraculous, including the question of credibility; problems of identifying
experiences as distinctly religious, including questions of objectivity and reliability; the value of religious
experience as a basis for belief in God; characteristics and examples of various types of religious experience
(such as conversion, mysticism and prayer); challenges to religious experience presented by the existence of
evil and suffering.
Old Testament
The Israelites’ concept of being God’s Chosen People and their experiences of God expressed in Old Testament
narratives, prophetic activity and psalms; variety of experiences, such as different forms of God’s presence,
prophetic compulsion to deliver ‘the word of God’ and interpretations of historical events as being controlled
by God.
New Testament
The way the New Testament concentrates on direct experience of God via Incarnation (how the Gospels
describe pre-resurrection and post-resurrection encounters with Jesus) and on the work of the Holy Spirit in
terms of charismatic inspiration; individual and communal dimensions of religious experience (cf. Paul of Tarsus
on road to Damascus and disciples at Pentecost); significance of worship (practice and content), including such
issues in the Christian Church today.
~ ~ ~
Christianity
Different types of experiences such as conversion, mysticism, healing, ecstatic behaviour; worship, sacraments
and rituals as vehicles for religious experience; examples of Christian spirituality and recorded experiences of
Christian saints (e.g. Teresa of Avila and Julian of Norwich).
Buddhism
Experiences reported by the Buddha and other leaders (e.g. the Dalai Lama); experiences found in practising
Buddhism (e.g. taking refuge, meditation, mantra and nembutsu); awareness of impermanence and no-self; the
wider experience of nirvana/the Pure Land.
Hinduism
Experiences of religious leaders and those reflected in the Bhagavad Gita (e.g. Arjuna’s vision of God); the
relationship between god and the devotee and the notion of moksha or liberation; puja (worship), murti
(image) and meditation; living according to varnashramadharma, and thereby participating in sanatana
dharma.
Sikhism
Experiences recorded in sacred writings and by Guru Nanak and his successors, and those reported by Sikhs in
their everyday lives; the key role played by worship in Sikhism; the practice of nam simran.
8
Islam
Muslim concepts of God and Muslims’ experience of God as expressed in Qur’anic narratives and prophetic
activity; varieties of religious experience of the prophets, especially those of Muhammad; the Sufi concept of
God, of Muhammad and of religious experience.
Judaism
Jewish concepts of God and Jewish experience of God as expressed in the Tenach; varieties of religious
experience of the prophets; the mystical tradition (Kabbalah).
~ ~ ~
3. Life, Death and Life after Death
The following listed aspects offer opportunities for relevant illustration of the topic but are only examples,
are not compulsory and are by no means exhaustive.
Ideas about life, death and life after death in at least one of the following areas of study:
Religion in Contemporary Society
Concepts of ‘the sanctity of life’ and ‘the quality of life’, with reference to euthanasia, conservation and animal
rights; expression of beliefs about life, death and life after death portrayed in the media; attitude to life, death
and life after death evident in New Religious Movements.
Religion and Ethics
Concepts of ‘the sanctity of life’ and ‘the quality of life’, with reference to such topics as euthanasia and suicide;
different estimates of the relative worth of an individual’s life compared with the well-being of the community,
as evident in various ethical theories; the impact of beliefs about life, death and life after death on moral
behaviour.
Philosophy of Religion
Philosophical ideas about the nature of humanity, including dualism and materialism; nature/nurture debate;
determinism/free will debate; strengths and weaknesses of evidential arguments for life after death; differing
views on the form of individual survival after death; evaluation of arguments for the immortality of the soul,
reincarnation/rebirth and resurrection/reanimation.
Old Testament Studies
Hebrew ideas about the cause of human mortality (Genesis 3) and the form of human existence after death; the
diversity and range of ideas found in the Old Testament and Apocrypha, including those of resurrection,
judgement, Sheol and messianic expectation.
New Testament
Judaeo-Christian ideas about the nature of human existence and influence of Greek philosophy in framing such
ideas; various ways in which actual post-mortem existence is considered in New Testament literature and its
metaphorical/realised application in terms of describing conversion experience; key concepts of sin, death,
resurrection, judgement, forgiveness, eternal life, Heaven, Hell.
Christianity
Effects of Christology and theologies on ideas of life, death and life after death; humans as created beings;
concepts of original sin and stewardship; how funeral rites and the mourning period reflect Christian beliefs
9
about death and life after death; the doctrine of salvation/eternal life as expressed in the believer’s relationship
with Christ; concepts of heaven, hell and purgatory.
Buddhism
Concepts of samsara and kamma; idea of rebirth and how continuity after death connects with the notion of
anatta; Tibetan beliefs about the dead and beliefs adhered to by Pure Land/Jodo Shinshu Buddhists.
Hinduism
Concepts of samsara and cyclical time; idea of divine element in all things; doctrines of karma and
reincarnation; different understandings of the nature of moksha (liberation).
Sikhism
Sikh understanding of the soul and the cycle of life; humans as created beings; ideas of life, death and life after
death in relation to concepts of miri and piri; hope for liberation and union with God (mukti) through the
movement from self-centredness to God-centredness.
Islam
Muslim ideas on the nature of humanity; humans as created beings; concept of qadar; Qur’anic teachings on
the last day, judgement and the after-life; variety of views on death and the afterlife in different Islamic
traditions, including literal/allegorical interpretations.
Judaism
Jewish ideas on the nature and purpose of humanity; humans as created beings; narratives in Tanak on death
and life after death; different concepts of Sheol, resurrection and messianic expectation.
10
Resources for RS4
Religious Authority
Coward, H. (2000), Scripture in the World Religions: A Short Introduction (Oneworld Publications) 1-
85168-244-9
Jenkins, J. (2003), Ethics and Religion, 2nd ed. (Heinemann) 0-435-30367-8 [Chapter 3]
Momen, M. (1999), The Phenomenon of Religion. A Thematic Approach (Oneworld) 1-85168-161-2
[chapters 12, 14 and 19]
Owen, R.J. (2006), Religious Authority (UWIC) 978-1905617111
Owen, R.J. (2006), Awdurdod Crefyddol (UWIC) 978-1905617142
Peterson, M. et al (1998), Reason and Religious Belief (OUP) 0-19-511347-0 [chapters 2,3, 12 and 13]
Runzo, J. (2001), Global Philosophy of Religion (Oneworld) 1-85168-235-X [chapters 2 and 9]
Thrower, J. (1999), Religion. The Classical Theories (EUP) 0-7486-1010-3 [Chapter 2]
Discussion about the authority of individual sacred writings (e.g. different concepts of the inspiration and
nature of such writings held by literalists, fundamentalists, conservatives and liberals) and the effects of
different interpretations and/or modern scholarship on religious believers may be found in many general
introductions to specific sacred writings.
Articles on the authority of religious founders, religious leaders and religious councils, as well as individual
conscience and reason, appear in many introductions to individual world religions and encyclopedias of religion.
Different concepts of revelation (propositional and non-propositional) are in most introductions to philosophy
of religion.
Religious Experience
Clarke, P.J. (2001), Questions About God: a guide for A/AS Level students, 2nd ed. (Nelson Thornes) 0-
7487-6554-9 [Chapter 3, sections I and II]
Cole, P. (1999), Philosophy of Religion (Hodder & Stoughton) 0-340-72491-9 [Chapter 6]
Davies, B. (1993), An Introduction to the Philosophy of Religion (OUP) 0-19-289235-5 [Chapter 7]
Davis, C.F. (1999), The Evidential Force of Religious Experience (Clarendon Press) 0-19-825001-0
Dossett, W. (2006), Religious Experience (UWIC) 978-1905617128
Dossett, W. (2006), Profiad Crefyddol (UWIC) 978-1905617159
Evans, C.S. (1985), Philosophy of Religion: Thinking about Faith (IVP) 0-85110-742-7 [Chapter 4]
James, W. (2002), The Varieties of Religious Experience. Centenary Edition (Routledge) 0-415-27809-0
Johnston, P.S. (2002), Shades of Sheol (Death and afterlife in the Old Testament) (Apollos) 0-8511-1266-
8
Jordan, A., Lockyer, N., & Tate, E. (2001), Philosophy of Religion for A Level, 2nd ed. (Nelson Thornes) 0-
7487-6760-6 [Chapter 3]
Momen, M. (1999), The Phenomenon of Religion. A Thematic Approach (Oneworld Publications) 1-
85168-161-2 [Chapters 4-7]
Peterson, M. et al (1997), Reason and Religious Belief (OUP) 0-19-511347-0 [Chapter 2]
Thompson, M. (1997), Teach Yourself Philosophy of Religion (Hodder & Stoughton) 0-340-68837-8
[Chapter 1]
Thrower, J. (1999), Religion. The Classical Theories (EUP) 0-7486-1010-3 [Chapter 3]
Webber, J. (1995), Revelation and Religious Experience (Abacus) 1-898653-11-9
Yandell, K.E. (1994), The Epistemology of Religious Experience (CUP) 0-521-47741-7 [Chapters 4 and 11]
11
Examples of different religious experiences may be found in most books on individual religions.
Relevant information is also available from the Religious Experience Resource Centre, Department of Theology
and Religious Studies, University of Wales, Lampeter, Ceredegion SA48 7ED.
Life, Death and Life After Death
Badham, P. and L. (1984), Immortality or Extinction? (SPCK) 0-281-04095-8
Cole, P. (1999), Philosophy of Religion (Hodder & Stoughton) 0-340-72491-9 [Chapter 10]
Cooper, J.W. (2001), Body, Soul and Life Everlasting (Apollos) 0-85111-474-1
Davies, B. (1993), An Introduction to the Philosophy of Religion (OUP) 0-19-289235-5 [Chapter 11]
Fontana, D. (2005), Is there an Afterlife? A Comprehensive Overview of the Evidence (O Books) 1-9038-
1690-4
Fox, M. (2002), Religion, Spirituality and the Near-Death Experience (Routledge) 0-415-28831-2
Hick, J.H. (1989), Philosophy of Religion (Prentice-Hall International) 0-13-662511-8 [Chapters 10-11]
Jordan, A., Lockyer, N., & Tate, E. (2001), Philosophy of Religion for A Level, 2nd ed. (Nelson Thornes) 0-
7487-6760-6 [Chapter 13]
Lawson, K. (2006), Life, Death and Life after Death (UWIC) 978-1905617135
Lawson, K. (2006), Bywyd, Marwolaeth a Bywyd ar ôl Marwolaeth (UWIC) 978-1905617166
Moody, R. (2005), The Light Beyond (UWIC) 978-1844135802
Peterson, M. et al (1997), Reason and Religious Belief (OUP) 0-19-511347-0 [Chapter 10]
Richards, H.J. (2000), Philosophy of Religion, 2nd ed. (Heinemann) 0-435-30259-0 [Chapter 8]
Runzo, J. (2001), Global Philosophy of Religion (Oneworld Publications) 1-85168-235-X [Chapter 8]
Runzo, J. and Martin, N.M. (eds.) (1999), The Meaning of Life in the World Religions (Oneworld
Publications) 1-85168-200-7
Twelftree, G.H. (2002), Life after Death (Monarch) 1-85424-525-2
Webber, J. (1996), Life After Death (Abacus) 1-898653-13-5
Religious beliefs about life, death and life after death may be found in most books on individual religions.
12
Specimen Assessment Materials
The following is a sample of assessment and a mark scheme for this unit.
RS4 HE Studies in Religion and Human Experience
SPECIMEN PAPER
Q.1 Religious Authority
You must show knowledge and understanding of sacred writings as a religious authority and be able to
determine the significance of sacred writings as such an authority, compared to that of religious leaders.
(a) Examine the nature and role of sacred writings as a source of authority for religious believers. [45]
(b) 'The authority of sacred writings is more important than the authority of religious leaders in 21st
century religion.' Evaluate the validity of this statement. [30]
Q.2 Religious Experience
You must show knowledge and understanding of distinctive characteristics of religious experience, be able to
provide examples of these characteristics and be able to evaluate whether or not religious experiences have
any worth other than to those experiencing them.
(a) Explain, with examples, ways in which religious experiences are different from other human
experiences. [45]
(b) ‘A religious experience is of value only to the individual who experiences it.’ [30]
Q.3 Life, Death and Life after Death
You must show knowledge and understanding of beliefs and views about the meaning of human life and be
able to assess the importance of belief in life after death for a religious believer.
(a) Identify and explain some religious beliefs, teachings, writings or theories you have studied about
the nature and purpose of human life. [45]
(b) Determine how important belief in life after death is in religion. [30]
13
RS4 HE - Studies in Religion and Human Experience
MARK SCHEME
Candidates may be expected to be familiar with a selection of the issues listed, depending on the combination
of units they have studied. However, the content listed is not exhaustive and due credit will be given for all
relevant material.
Answers are marked according to the quality of knowledge, understanding and skills demonstrated in relation
to the generic level descriptors. The depth and breadth of knowledge and understanding demonstrated must
be considered in relation to the number of areas of study to which reference is made. For example, a detailed
answer from one area and a less detailed answer from two or more areas may be of equal overall quality and
would be credited accordingly
Q.1 Religious Authority
(a) Knowledge and understanding of the nature and ways sacred writings are used as a source of authority:
Nature - divine revelation/progressive revelation; infallible word of God/collection of human documents
reflecting people's experiences and insights; ascription of authority (e.g. status of Torah over Nevi'im and
Ketuvim, Sruti over Smrti); means by which God communicates directly with individual reader/requiring
interpretation by spiritual leader, etc.
Role - source of authority for beliefs/teachings; source of authority for religious practices; basis for ethical
decisions; basis of liturgy—sermon, prayer, readings, etc.
Candidates are free to place the emphasis of their response on either nature or role but must deal with both to
some extent in order to be awarded Level 5. 45 AO1
(b) Evaluation of importance of authority of sacred writings, compared with that of religious leaders:
On the one hand, candidates may argue that selected sacred writings are the direct word of God (e.g. Torah,
Qur'an) and God's most authoritative and unchanging revelation to humanity, with absolute authority. On the
other hand, they may argue that sacred writings are regarded as simply a record of previous teachings and that
any authority is partial and requires constant reinterpretation in the light of changing societies. Leaders may be
interpreted widely to include religious founders, national and local teachers, theologians etc., some of whom in
practice have equal or greater influence and authority.
Maximum of Level 5 for a response which is confined merely to demonstrating the importance of sacred
writings or religious leaders. 30 AO2
Q.2 Religious Experience
(a) Knowledge and understanding of distinctive features of religious experience.
Expect at least three distinctive features to be described and illustrated for Levels 6 and 7 (e.g. feeling of awe
and wonder, sense of oneness with external phenomena, conviction of meeting with deity, sense of inner
peace, realisation of new truth, sense of joy and release). Better candidates may use terms such as mystical,
(Otto), peak experiences (Laski/Greeley), regenerative, revelatory, charismatic, paranormal. Reference could be
made to the Alister Hardy Religious Experience Research Centre. 45 AO1
(b) Evaluation of the value of personal religious experience. Consideration of at least three aspects of worth for
either individual or community (e.g. begins or deepens religious commitment, efficacy of prayer, catalyst of
new religious movements, theistic evidence, effect on moral behaviour) is expected for Levels 6 and 7. On the
one hand, candidates may argue that religious experience for the individual is dramatic, convincing and has
14
greater impact than any cerebral factors. At the same time such experiences are too subjective, open to other
interpretations, lacking confirmatory evidence etc. to be equally valuable to others. On the other hand,
candidates may argue that others are affected greatly by the religious experiences of individuals (e.g. in terms
of the writings, teachings, ministry and behaviour of these individuals). 30 AO2
Q.3 Life, Death and Life after Death
(a) Knowledge and understanding of different religious ideas about the nature and purpose of human life.
Expect at least three different ideas to be identified and explained for Levels 6 and 7 (e.g. Divinely created,
human sin, sanctity of human free will/determinism, resurrection, reincarnation, moksha, mukti, samsara,
Sheol, judgement, eternal life). 45 AO1
(b) Evaluation of the importance of belief in life after death in religion. Consideration of at least three factors
(e.g. ethical motivation, coping with suffering, hope of justice, reward for faith) is expected for Levels 6 and 7.
Candidates should consider whether this particular belief is central or peripheral to religion, integral or trivial.
On the one hand, candidates may argue that belief in life after death has greater motivating impact than other
beliefs and factors because of its permanent/far-reaching consequences. On the other hand, they may argue
that other beliefs and factors are of equal or greater influence as they are more tangible, basic, essential, and
have immediate impact. 30 AO2
