God in the Age of Science?: A Critique of Religious Reason is a book by the Dutch philosopher Herman Philipse, written in English and published in the. Given, however, that we are living in the age of science, Philipse argues that the natural theologian is faced with a dilemma he calls “The. God in the Age of Science?: A Critique Of Religious Reason. by. Herman Philipse . Philipse tackles religion from an epistemilogical point of view whereas most.

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Alom Shaha marked it as to-read Apr 01, Don’t have an account?

From untilhe taught at Leiden University, where he obtained his doctorate in Unsourced material may be challenged and removed. Ann Giammona marked it as to-read May 27, Andrew marked it as to-read Mar 27, Paul seems to deny that Jesus was resurrected with his scifnce or physical body, off that he was raised with a new, spiritual and heavenly body sooma pneumatikonsince ‘flesh and blood cannot inherit the kingdom of God’ 5; cf.

Anthony Lawson marked it as to-read Dec 26, How much of philosophy generally is commensurate with the methodology of science, and does Philipse’s own book pass this test? Philipse does seem to verge on taking this step, criticizing Heidegger, Levinas and Jean-Luc Marion among others on the basis that their approaches to questions of natural theology “seem to have zero reliability in the pursuit of truth,” but why stop with them?

This is absolutely the best book on this subject. In that respect, the book is incredibly useful for the current debate about whether science and religion are compatible. Science Logic and Mathematics.

God in the Age of Science? – Hardcover – Herman Philipse – Oxford University Press

Philipse goes about this ambitious task in a series of commendably clear steps. The Burgess Shale and the Nature of History1st ed. Cambridge University Press, The faithful can interpret a creedal statement e.


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God in the Age of Science?

Languages Nederlands Edit links. A Critique of Religious Reason Herman Philipse Abstract This book is a critical examination of the philosophical strategies for defending religious belief. Jan 19, Dennis rated it it was amazing Shelves: The main strategies may be presented as conforming to the end nodes of a decision tree for a believer. Herman Philipse Utrecht University. Subscriber Login Email Address.

So although Philipse’s arguments may help to purify the proper domain of natural theology from unwarranted claims influenced by revelation, his conclusions on these points are not precisely new.

God in the Age of Science?: Claims about God’s existence are a factual claims, or b non-factual claims. The arguments themselves cover a wide range of philosophical topics, covering not only philosophy of religion, but questions of language, epistemology, mathematics, and meaning. Jon Myerov rated it really liked it Nov 24, By the latter he means we should conclude that:. Herman Philipse – – Oxford University Press. The Book of Job raises the same issue and with great subtlety.

For dilemma 3 above, the danger of choosing e is choosing methodology that has no respectability among intellectuals, while the danger of f is that it opens God up to empirical disconfirmation. It’s not that God is a nonsense notion, it’s that atheists have some psychological hatred of theism as it is practised that leads to the denial of God altogether. Philipse acknowledges this point indirectly by citing Stephen Jay Gould to the effect that “‘almost every interesting event of life’s history’ is a matter of historical contingency,” a conclusion that, though contested, cannot easily be dismissed because of the difficulty of predicting what living things will evolve from particular initial conditionsfn.

Authors Affiliations are at time of print publication. David marked it as to-read Mar 28, Perhaps too academic for most. I was also left curious to know what possibilities Philipse himself advocates or might be willing to accept as an impersonal uncaused cause or causes of the cosmos, or whether he thinks the reliability of our inferences in trying to resolve such questions simply breaks down at some point.


Spaemann has already said as much.

So pphilipse placing so great an emphasis on prediction as a litmus test of success in a scientific age, Philipse runs the risk of doing too much, of cutting away not just God as a “theory”, but those sciences that are not in the business of making predictions, along with the humanities as well.

Philipse devotes chapter 1 and parts of chapter 10 to this task, but many of the arguments he puts forward in his critique of revealed theology are too brief and superficial to establish credibility with his colleagues in those areas of the academy that specialize in such matters.

The complexity of this last issue has a bearing on a more general conclusion. The issue is subtle, but Paul does not deny the empty tomb and the Gospels concur that Jesus’ resurrected body is transformed.

It takes a lot of complexity to have finite persons with scienec knowledge, but an infinite person with infinite knowledge is simple?! Classical, Early, and Medieval Poetry and Poets: Want to Read Currently Reading Read. Yujin Nagasawa – – Philosophy Compass 6 8: The inverse square law is a consequence of deeper principles, notably the conservation of flux in a three-dimensional space, and the relevant number of dimensions may itself be a qge consequence of the early physical evolution of the cosmos.

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