Dr. Morton brings more than forty-two years of ministry to this work, and he speaks clearly but yet succinctly about the opaque mysteries surrounding the realities of one’s fears and interpretations about death. His biblical interpretations of death is substantiated by the authenticity of the scriptures, which affords the reader illumination by the power of the Holy Spirit to bring clarity and understanding to the readers’ thoughts and mind about the works of Jesus Christ and how his works satisfies God’s judgments on sin and its consequences for all eternity. The Phenomenology of Death is a must read, and it will enhance your understanding that physical death is not the end of life. And though spiritual death is to be eternally separated from God, there is no death in the spirit. But sin and unbelief do separate one from God, and when we are separated from God, this is death, though there is no death in the spirit. Being separated from God is death, but the end of life in the physical realm is not the end of life. The Phenomenology of Death helps one to understand why death is not the end of life.

"What is the meaning of being?" This is the central question of Martin Heidegger's profoundly important work, in which the great philosopher seeks to explain the basic problems of existence. A central influence on later philosophy, literature, art, and criticism—as well as existentialism and much of postmodern thought—Being and Time forever changed the intellectual map of the modern world. As Richard Rorty wrote in the New York Times Book Review, "You cannot read most of the important thinkers of recent times without taking Heidegger's thought into account." This first paperback edition of John Macquarrie and Edward Robinson's definitive translation also features a new foreword by Heidegger scholar Taylor Carman.

A new, definitive translation of Heidegger's most important work.

Dr. Morton brings more than forty-two years of ministry to this work, and he speaks clearly but yet succinctly about the opaque mysteries surrounding the realities of one's fears and interpretations about death. His biblical interpretations of death is substantiated by the authenticity of the scriptures, which affords the reader illumination by the power of the Holy Spirit to bring clarity and understanding to the readers' thoughts and mind about the works of Jesus Christ and how his works satisfies God's judgments on sin and its consequences for all eternity. The Phenomenology of Death is a must read, and it will enhance your understanding that physical death is not the end of life. And though spiritual death is to be eternally separated from God, there is no death in the spirit. But sin and unbelief do separate one from God, and when we are separated from God, this is death, though there is no death in the spirit. Being separated from God is death, but the end of life in the physical realm is not the end of life. The Phenomenology of Death helps one to understand why death is not the end of life.

In the ancient Indian epic, Mahabharata, the Lord of Death asks, "What is the most wondrous thing in the world?", and his son answers, "It is that all around us people can be dying and we don't believe it can happen to us." This refusal to face the inevitability of death is especially prevalent in modern Western societies. We look to science to tell us how things are but biomedicine and neuroscience divest death of any personal significance by presenting it as just the breakdown of the body and the cessation of consciousness. The Tibetan Buddhist perspective stands in sharp contrast to this modern scientific notion of death. This tradition conceives dying not as the mere termination of living processes within the body, but as a rite of passage and transformation of consciousness. Physical death, in this tradition, initiates a transition from one of the six bardos ("in-between states") of consciousness to an opportunity for total enlightenment. In Dying: What Happens When We Die?, Evan Thompson establishes a middle ground between the depersonalized, scientific account of death and the highly ritualized notion of death found in Tibetan Buddhism. Thompson's depiction of death and dying offers an insightful neurobiological analysis while also delving into the phenomenology of death, examining the psychological and spiritual effects of dying on human consciousness. In a trenchant critique of the near-death experience literature, he shows that these experiences do not provide evidence for the continuation of consciousness after death, but also that they must be understood phenomenologically and not in purely neuroscience terms. We must learn to tolerate the "ultimate ungraspability of death" by bearing witness to dying and death instead of turning away from them. We can learn to face the experience of dying through meditative practice, and to view the final moments of life not as a frightening inevitability to be shunned or ignored, but as a deeply personal experience to be accepted and even embraced.

This book examines the question of death in the light of Heidegger's paradigmatic discussion in Being and Time. Although Heidegger's own treatment deliberately refrains from engaging theological perspectives, George Pattison suggests that these not only serve to bring out problematic elements in his own approach but also point to the larger human or anthropological issues in play. Pattison reveals where and how Heidegger and theology part ways but also how Heidegger can helpfully challenge theology to rethink one of its own fundamental questions: human beings' relation to their death and the meaning of death in their religious lives.

What is the meaning of life? In today's secular, post-religious scientific world, this question has become a serious preoccupation. But it also has a long history: many major philosophers have thought deeply about it, as Julian Young so vividly illustrates in this thought-provoking second edition of The Death of God and the Meaning of Life. Three new chapters explore Søren Kierkegaard’s attempts to preserve a Christian answer to the question of the meaning of life, Karl Marx's attempt to translate this answer into naturalistic and atheistic terms, and Sigmund Freud’s deep pessimism about the possibility of any version of such an answer. Part 1 presents an historical overview of philosophers from Plato to Marx who have believed in a meaning of life, either in some supposed ‘other’ world or in the future of this world. Part 2 assesses what happened when the traditional structures that give life meaning began to erode. With nothing to take their place, these structures gave way to the threat of nihilism, to the appearance that life is meaningless. Young looks at the responses to this threat in chapters on Nietzsche, Heidegger, Sartre, Camus, Foucault and Derrida. Fully revised and updated throughout, this highly engaging exploration of fundamental issues will captivate anyone who’s ever asked themselves where life’s meaning (if there is one) really lies. It also makes a perfect historical introduction to philosophy, particularly to the continental tradition.