This scrupulously researched and rigorously argued book is the first to interpret and evaluate the central topic of Martin Heidegger's philosophy--his celebrated "Question of Being"--in the context of the full range of Heidegger's thought. With this comprehensive approach, Herman Philipse distinguishes in unprecedented ways the center from the periphery, the essential from the incidental in Heidegger's philosophy. Among other achievements, this allows him to shed new light on the controversial relationship between Heidegger's life and thought--in particular the connections between his philosophy and his involvement with Nazism.

Philipse begins by explaining which problems an interpretation of Heidegger's question of being should solve, and he specifies which type of interpretation is the best basis for an evaluation of Heidegger's thought. He then identifies various strands or leitmotifs in Heidegger's idea of being, and shows how these strands hang together in the philosopher's work. In doing so, Philipse offers new insights into Heidegger's views on such subjects as human existence, authenticity, logic, and language, and into his readings of such philosophers as Aristotle, Kant, Hegel, and Nietzsche. Philipse then integrates into his interpretation of Heidegger's overall theory the latest scholarship about the philosopher's engagement with Nazism. Finally, Philipse examines the fundamental structures of Heidegger's philosophy and assesses whether Heidegger's views are true, probable, or possess some other epistemic or existential value.

As the most thorough interpretation of Heidegger's theory of being now available, this work represents a new phase in the vigorous debate about the philosopher's life and works.

Religion is relevant to all of us, whether we are believers or not. This book concerns two interrelated topics. First, how probable is God's existence? Should we not conclude that all divinities are human inventions? Second, what are the mental and social functions of endorsing religious beliefs? The answers to these questions are interdependent. If a religious belief were true, the fact that humans hold it might be explained by describing how its truth was discovered. If all religious beliefs are false, a different explanation is required. In this provocative book Herman Philipse combines philosophical investigations concerning the truth of religious convictions with empirical research on the origins and functions of religious beliefs. Numerous topics are discussed, such as the historical genesis of monotheisms out of polytheisms, how to explain Saul's conversion to Jesus, and whether any apologetic strategy of Christian philosophers is convincing. Universal atheism is the final conclusion.

Religion is relevant to all of us, whether we are believers or not. This book concerns two interrelated topics. First, how probable is God's existence? Should we not conclude that all divinities are human inventions? Second, what are the mental and social functions of endorsing religious beliefs? The answers to these questions are interdependent. If a religious belief were true, the fact that humans hold it might be explained by describing how its truth was discovered. If all religious beliefs are false, a different explanation is required. In this provocative book Herman Philipse combines philosophical investigations concerning the truth of religious convictions with empirical research on the origins and functions of religious beliefs. Numerous topics are discussed, such as the historical genesis of monotheisms out of polytheisms, how to explain Saul's conversion to Jesus, and whether any apologetic strategy of Christian philosophers is convincing. Universal atheism is the final conclusion.

God in the Age of Science? is a critical examination of strategies for the philosophical defence of religious belief. The main options may be presented as the end nodes of a decision tree for religious believers. The faithful can interpret a creedal statement (e.g. 'God exists') either as a truth claim, or otherwise. If it is a truth claim, they can either be warranted to endorse it without evidence, or not. Finally, if evidence is needed, should its evidential support be assessed by the same logical criteria that we use in evaluating evidence in science, or not? Each of these options has been defended by prominent analytic philosophers of religion. In part I Herman Philipse assesses these options and argues that the most promising for believers who want to be justified in accepting their creed in our scientific age is the Bayesian cumulative case strategy developed by Richard Swinburne. Parts II and III are devoted to an in-depth analysis of this case for theism. Using a 'strategy of subsidiary arguments', Philipse concludes (1) that theism cannot be stated meaningfully; (2) that if theism were meaningful, it would have no predictive power concerning existing evidence, so that Bayesian arguments cannot get started; and (3) that if the Bayesian cumulative case strategy did work, one should conclude that atheism is more probable than theism. Philipse provides a careful, rigorous, and original critique of theism in the world today.

God in the Age of Science? is a critical examination of strategies for the philosophical defence of religious belief. The main options may be presented as the end nodes of a decision tree for religious believers. The faithful can interpret a creedal statement (e.g. 'God exists') either as a truth claim, or otherwise. If it is a truth claim, they can either be warranted to endorse it without evidence, or not. Finally, if evidence is needed, should its evidential support be assessed by the same logical criteria that we use in evaluating evidence in science, or not? Each of these options has been defended by prominent analytic philosophers of religion. In part I Herman Philipse assesses these options and argues that the most promising for believers who want to be justified in accepting their creed in our scientific age is the Bayesian cumulative case strategy developed by Richard Swinburne. Parts II and III are devoted to an in-depth analysis of this case for theism. Using a 'strategy of subsidiary arguments', Philipse concludes (1) that theism cannot be stated meaningfully; (2) that if theism were meaningful, it would have no predictive power concerning existing evidence, so that Bayesian arguments cannot get started; and (3) that if the Bayesian cumulative case strategy did work, one should conclude that atheism is more probable than theism. Philipse provides a careful, rigorous, and original critique of theism in the world today.