Incidentally, it's kind of confusing and intellectually disorganized to attempt to gather the arguments and evidence against an ontologically positive claim without first having gathering the arguments or evidence for it. For one, this is because without arguments or evidence for the ontologically positive claim (e.g. 'leprechauns exist', 'invisible unicorns live on Pluto', 'there is a being named Bobby watching earth right now with an alien telescope on the planet Gliese 581 c), the default position would be at least weak disbelief. At least, that's what I argued this in my post
Default positions and the increased burden of proof.
Beyond mere weak disbelief, what makes the idea of an afterlife and particularly one that eternally preserves the body so incredibly
unbelievable is marked by the series of questions such a speculation raises, shown by my topic:
Individuality and the Body in a Supposed Afterlife.
Moreover, all the many attempts to get scientific evidence of the afterlife or any magically paranormal power that could magically put a body and brain back together after being incinerated which have either failed or been debunked ultimately are evidence to the contrary (
source). For instance, every time a person claiming to have an out-of-body-experience failed one hospital's 'LED marquee' test, that is yet further evidence such experieinces don't exist at all (
source). This is parallel to they way every time someone tries to disprove gravity by raising a ball up and letting go of it in the hopes it disproves gravity by floating but it doesn't provides ever more evidence supporting the inductive conclusion that gravity exist just like people do not come back from the dead.