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  1. Herman Philipse (2012). De religieuze beslisboom. Algemeen Nederlands Tijdschrift voor Wijsbegeerte 104 (2).
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  2. Herman Philipse (2012). God in the Age of Science?: A Critique of Religious Reason. OUP Oxford.
    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 (...)
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  3. Herman Philipse (2012). Veritas praevalebit. Algemeen Nederlands Tijdschrift voor Wijsbegeerte 104 (2):127-138.
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  4. Herman Philipse (2009). Can Philosophy Be a Rigorous Science? Royal Institute of Philosophy Supplement 84 (65):155-.
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  5. Herman Philipse (2009). Filosofische Polemieken. Bert Bakker.
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  6. Herman Philipse (2009). Reviews Issues in the Philosophy of Religion . By Nicholas Rescher. Heusenstamm: Ontos Verlag, Germany, 2007. XII + 117pp. [REVIEW] Philosophy 84 (1):151-156.
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  7. Herman Philipse (2008). De Verlichting in Theorie En Praktijk. Filosofie En Praktijk 29 (3):21.
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  8. Herman Philipse (2008). Emmanuel Faye's Exposure of Heidegger. Dialogue 47 (01):145-.
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  9. Herman Philipse (2007). Heidegger's 'Scandal of Philosophy': The Problem of the 'Ding an Sich'in 'Being and Time'. In Steven Galt Crowell & Jeff Malpas (eds.), Transcendental Heidegger. Stanford University Press. 168--198.
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  10. Herman Philipse (2007). Overcoming Epistemology. In Brian Leiter & Michael Rosen (eds.), The Oxford Handbook of Continental Philosophy. Oxford University Press.
  11. Herman Philipse (2003). Heideggers philosophisch-religiöse (pascalsche) Strategie. Über das Problem der Umdeutung der Existenzialien. Zeitschrift für Philosophische Forschung 57 (4):571 - 588.
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  12. Herman Philipse (2003). The Phenomenological Movement. In Thomas Baldwin (ed.), The Cambridge History of Philosophy, 1870-1945. Cambridge University Press. 477--496.
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  13. Herman Philipse (2002). Heideggers' zijnsvraag': enkele opmerkingen over de interpretatie van wijsgerige teksten. Algemeen Nederlands Tijdschrift voor Wijsbegeerte 94:168-172.
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  14. Herman Philipse (2002). Questions of method: Heidegger and Bourdieu. Revue Internationale de Philosophie 2:275-298.
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  15. Herman Philipse (2001). How Are We to Interpret Heidegger's Oeuvre? A Methodological Manifesto. Philosophy and Phenomenological Research 63 (3):573-586.
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  16. Herman Philipse (2001). Knowledge, Science and Relativism. Philosophical Papers, Volume 3 by P. K. Feyerabend, Edited by John Preston, Cambridge: Cambridge University Press, 1999, (VII + 257pp, £14). [REVIEW] Philosophy 76 (1):158-174.
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  17. Herman Philipse (2001). Should We Be Kantians? A Defence of Empricism (Part Two). Ratio 14 (1):33–55.
  18. Herman Philipse (2001). The Incompatibility of Science and Religion: An Argument for Atheism. In William Desmond, John Steffen & Koen Decoster (eds.), Beyond Conflict and Reduction: Between Philosophy, Science, and Religion. Leuven University Press. 117--134.
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  19. Herman Philipse (2001). The Irrationality of Religion. A Plea for Atheism (Invited Lecture). In. In Berit Brogaard & Barry Smith (eds.), Rationality and Irrationality. Austrian Ludwig Wittgenstein Society. 267--272.
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  20. Herman Philipse (2001). What is a Natural Conception of the World? International Journal of Philosophical Studies 9 (3):385 – 399.
    Continental philosophers such as Heidegger and Nicolai Hartmann and analytic philosophers such as Ryle, Strawson, and Jennifer Hornsby may be interpreted as using competing intellectual strategies within the framework of one and the same research programme, the programme of developing a natural conception of the world. They all argue that the Manifest Image of the world (to use Sellars's terminology) is compatible with, or even more fundamental than, the Scientific Image. A comparative examination of these strategies shows that Hartmann's strategy (...)
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  21. Herman Philipse (2000). De Ik-Lieg-Theologie van Derdevriesrida. Krisis. Tijdschrift Voor Empirische Filosofie 1 (4):25-34.
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  22. Herman Philipse (2000). Should We Be Kantians? A Defence of Empiricism (Part One). Ratio 13 (3):239–255.
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  23. Herman Philipse & I. Doubts (2000). Do Not Doubt, God Exists! In H. A. Krop, Arie L. Molendijk, Hent de Vries & H. J. Adriaanse (eds.), Post-Theism: Reframing the Judeo-Christian Tradition. Peeters. 301--318.
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  24. Herman Philipse (1999). Heidegger and Ethics. Inquiry 42 (3 & 4):439 – 474.
    Heidegger denied that his enquiries were concerned with ethics. Heidegger and Ethics questions this self-understanding and reveals a form of ethics in Heidegger’s thinking that is central to his understanding of metaphysics and philosophy. In our technological age, metaphysics has, according to Heidegger, become real- ity; philosophy has come to an end. Joanna Hodge argues that there has been a concomitant transformation of ethics that Heidegger has failed to identify. Today, technological relationships form the ethical relations in which humans find (...)
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  25. Herman Philipse (1999). Heidegger's Grand (Pascalian) Strategy. The Proceedings of the Twentieth World Congress of Philosophy 1999:49-64.
    In writings published after the Second World War, Martin Heidegger reinterpreted the ontological concepts by means of which he had characterized human existence in Sein und Zeit (1927), and he claimed that his new definitions revealed the real meaning of these “existentialia.” One might wonder what justifies or explains Heidegger’s surprising procedure. According to the solution to this problem proposed here, Sein und Zeit and the later works belong together as the two stages of a unified grand strategy of religious (...)
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  26. Herman Philipse (1998). Heidegger's Philosophy of Being: A Critical Interpretation. Princeton University Press.
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  27. Herman Philipse (1998). How to Succeed in Being Simple-Minded. Inquiry 41 (4):497 – 507.
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  28. Herman Philipse (1998). Review: Shifting Position? [REVIEW] Philosophy and Phenomenological Research 58 (4):885 - 892.
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  29. Herman Philipse (1998). Shifting Position? [REVIEW] Philosophy and Phenomenological Research 58 (4):885-892.
  30. Herman Philipse (1997). The End of Plasticity. Inquiry 40 (3):291-306.
    Paul Churchland has become famous for holding three controversial and interrelated doctrines which he put forward in early papers and in his first book. Scientific Realism and the Plasticity of Mind (1979): eliminative materialism, the doctrine of the plasticity of perception, and a general network theory of language. In his latest book, The Engine of Reason, the Seat of the Soul (1995), Churchland aims to make some results of connectionist neuroscience available to the general public and explores the philosophical and (...)
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  31. Herman Philipse (1995). Transcendental Idealism. In Barry Smith & David Woodruff Smith (eds.), The Cambridge Companion to Husserl (Cambridge Companions to Philosophy). Cambridge University Press. 239.
  32. Herman Philipse (1994). Husserl and the Origins of Analytical Philosophy. European Journal of Philosophy 2 (2):165-184.
  33. Herman Philipse (1994). Towards a Postmodern Conception of Metaphysics: On the Genealogy and Successor Disciplines of Modern Philosophy. Metaphilosophy 25 (1):1-44.
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  34. Herman Philipse (1994). Churchland, Heidegger, en de kennistheoretische traditie. Algemeen Nederlands Tijdschrift voor Wijsbegeerte 86:1-38.
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  35. Herman Philipse (1994). Peacocke on Concepts. Inquiry 37 (2):225 – 252.
  36. Herman Philipse (1992). Heidegger's Question of Being and the `Augustinian Picture' of Language. Philosophy and Phenomenological Research 52 (2):251-287.
  37. Herman Philipse (1990). The Absolute Network Theory of Language and Traditional Epistemology: On the Philosophical Foundations of Paul Churchland's Scientific Realism. Inquiry 33 (2):127 – 178.
    Paul Churchland's philosophical work enjoys an increasing popularity. His imaginative papers on cognitive science and the philosophy of psychology are widely discussed. Scientific Realism and the Plasticity of Mind (1979), his major book, is an important contribution to the debate on realism. Churchland provides us with the intellectual tools for constructing a unified scientific Weltanschauung. His network theory of language implies a provocative view of the relation between science and common sense. This paper contains a critical examination of Churchland's network (...)
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  38. Herman Philipse (1987). Psychologism and the Prescriptive Function of Logic. Grazer Philosophische Studien 29:13-33.
    Husserl and Frege did not criticize psychologism on the ground that it deduced the norms of logic from non-normative premises (naturalistic fallacy), as is often supposed. Rather, their refutation of psychologism assumes that such a deduction is possible. Husserl compared the rules of logic to those of technology, on the supposition that they have a purely theoretical basis. This conception of logic is critically examined, and it is argued (contra Follesdal) that Frege held a similar view.
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  39. Herman Philipse (1986). The Concept of Intentionality. Philosophy Research Archives 12:293-328.
    In this paper an attempt is made to reconstruct the development of Husserl’s conception of intentionality from 1891 up to 1900/01. It is argued that Husserl’s concept of intentionality in the Logical Investigations took shape under the influence of problems originating in two different fields: the philosophy of perception and philosophical semantics. This multiple origin of the concept of intentionality of 1900/01 is then adduced as an explanation of tensions within the text of the Investigations, tensions whieh account for the (...)
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  40. Herman Philipse (1982). The Problem of Occasional Expressions in Edmund Husserl's Logical Investigations. Journal of the British Society for Phenomenology 13 (2):168-185.