Phillip E. Johnson provides an easy-to-understand guide on how to effectively engage the debate over creation and evolution.

Phillip E. Johnson highlights the deficiencies in science and the philosophy (naturalism) that undergirds and outlines a cognitive revolution.

In this book Phillip E. Johnson and John Mark Reynolds welcome the debate the New Atheists are stirring up and castigates our universities for squashing public debate about the place of faith in all knowing in the name of a false science. They argue for the reasonableness of Christian claims to take a place at the table of public debate and evaluate the strengths of arguments for atheism or naturalism. Ultimately they encourage us to ask the right questions and follow the evidence where it leads.

Phillip E. Johnson exposes the flawed underpinnings of naturalism in this discussion of evolution, sex education, abortion, God, the search for a grand unified theory in physics, what our public schools should teach, the basis of law and more.

A teen student's guide for gleaning key points from Johnson's Defeating Darwinism. Each chapter of Johnson's book is reviewed with the key concepts and vocabulary, and thought provoking questions presented so that a teen student can apply what Johnson teaches in his/her own life.

The modern materialist approach to life has conspicuously failed to explain such central mind-related features of our world as consciousness, intentionality, meaning, and value. This failure to account for something so integral to nature as mind, argues philosopher Thomas Nagel, is a major problem, threatening to unravel the entire naturalistic world picture, extending to biology, evolutionary theory, and cosmology. Since minds are features of biological systems that have developed through evolution, the standard materialist version of evolutionary biology is fundamentally incomplete. And the cosmological history that led to the origin of life and the coming into existence of the conditions for evolution cannot be a merely materialist history, either. An adequate conception of nature would have to explain the appearance in the universe of materially irreducible conscious minds, as such. Nagel's skepticism is not based on religious belief or on a belief in any definite alternative. In Mind and Cosmos, he does suggest that if the materialist account is wrong, then principles of a different kind may also be at work in the history of nature, principles of the growth of order that are in their logical form teleological rather than mechanistic. In spite of the great achievements of the physical sciences, reductive materialism is a world view ripe for displacement. Nagel shows that to recognize its limits is the first step in looking for alternatives, or at least in being open to their possibility.