Morality has traditionally been understood to be tied to certain metaphysical beliefs: notably, in the freedom of human persons (to choose right or wrong courses of action), in a god (or gods) who serve(s) as judge(s) of moral character, and in an afterlife as the locus of a “final judgment” on individual behavior. Some scholars read the history of moral philosophy as a gradual disentangling of our moral commitments from such beliefs. Kant is often given an important place in their narratives, despite the fact that Kant himself asserts that some of such beliefs are necessary (necessary, at least, from the practical point of view). Many contemporary neo-Kantian moral philosophers have embraced these “disentangling” narratives or, at any rate, have minimized the connection of Kant’s practical philosophy with controversial metaphysical commitments ‐ even with Kant’s transcendental idealism. This volume re-evaluates those interpretations. It is arguably the first collection to systematically explore the metaphysical commitments central to Kant’s practical philosophy, and thus the connections between Kantian ethics, his philosophy of religion, and his epistemological claims concerning our knowledge of the supersensible.

Published in 1999, this text offers a comprehensive treatment of the Philosophy of Religion. Its overall conclusions are that, though there is no reason to suppose there is a God, doing something that is not quite believing in god, who, as some mystics think - neither exists nor does not exist, may be valuable for some people.

Can we who have been touched by the scientific, intellectual, and experimental revolutions of modern and contemporary times still believe with and degree of coherence and consistency that we as individual persons are immortal. Indeed, is there even good cause to hope that we are? In examining the present relationship of reason to faith, can we find justifying reasons for faith? These are the central questions in Self, God, and Immortality, a compelling exercise in philosophical theology. Drawing upon the works of William James and the principles of American Pragmatism, Eugene Fontinell extrapolates carefully from "data given in experience" to a model of the cosmic process open to the idea that individual identity may survive bodily dissolution. Presupposing that the possibility of personal immortality has been established in the first part, the second part of the essay is concerned with desirability. Here, Fontinell shows that, far from diverting attention and energies from the crucial tasks confronting us here and now, such belief can be energizing and life enhancing. The wider importance of Self, God, and Immortality lies in its pressing both immortality-believers and terminality-believers to explore both the metaphysical presuppositions and the lived consequences of their beliefs. It is the author's expressed hope that such explorations, rather than impeding, will stimulate co-operative efforts to create a richer and more humane community.

Immortality and the Existence of God: Reformulating the Arguments of Plato, Anselm, and Gödel defends a modern version of Plato’s argument for the immortality of the soul. The self is essentially conscious and hence essentially living. It is therefore “deathless” and cannot receive death. But then, it also cannot become something else, nor can it be destroyed, since that would be receiving death also. So, the self or immortal, and immaterial. The book then considers materialist theories of the mind and rejects them. It formulates an argument from introspection which the author believes establishes substance dualism. The argument for immortality and the Ontological Argument for the existence of God are parallel in that attempt to establish the existence of necessary beings. Since immortality makes sense within a theistic context, the second half of the book defends a version of Gödel’s Ontological Argument for God’s existence, utilizing experience of the moral good and that mutual entailment of the attributes of God to argue that these attributes, including necessary existence, are logically coherent. In the final chapter, the author uses the central arguments in the book to support accounts of the afterlife from those who have had near-death experiences.

Flew considers the great Kantian issues of "God, freedom, and immortality." He takes a new look at the arguments for the existence of God and the question of religious belief, and examines the claim that our lives can have meaning only by assuming the existence of God and human immortality. Throughout, Flew cleaves to the agnostic principle that we ought always to proportion our belief to the evidence.