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  1. Earl R. MacCormac (1998). Symmetry and Asymmetry in Science and Technology. Techné: Research in Philosophy and Technology 4 (2):111-119.
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  2. Earl R. MacCormac (1995). 6. Neuronal Processes of Creative Metaphors. In Zdravko Radman (ed.), From a Metaphorical Point of View: A Multidisciplinary Approach to the Cognitive Content of Metaphor. De Gruyter. 149-164.
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  3. Earl R. Maccormac (1989). Origin and Evolution of the Universe: Evidence for Design? Philosophical Books 30 (3):186-187.
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  4. Earl R. Maccormac (1987). A Cognitive Theory of Metaphor. Philosophical Review 96 (4):589-594.
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  5. Earl R. Maccormac (1983). "Essential Interactionism" by Barry Glassner. Philosophy of the Social Sciences 13 (3):391.
     
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  6. Earl R. MacCormac (1983). Religious Metaphors: Mediators Between Biological and Cultural Evolution That Generate Transcendent Meaning. Zygon 18 (1):45-65.
    . Humans can be described as existing somewhere on a descriptive continuum between the poles expressed by the metaphors “humans are machines” and “humans are animals.” Arguments for these metaphors are examined, and the metaphors are rejected as absolute descriptions of humans. After a brief examination of the nature of metaphor, all metaphors are discovered to mediate between biological and cultural evolution. Contrary to the reductionist program of sociobiologists, religious metaphors that generate transcendent meaning offer a legitimate description of humans.
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  7. Earl R. MacCormac (1980). Hume's Embodied Impressions. Southern Journal of Philosophy 18 (4):447-462.
  8. Frank W. Bliss & Earl R. MacCormac (1979). Grammatical and Literary Structures. Human Studies 4 (1):67 - 86.
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  9. Earl R. Maccormac (1978). Metaphor and Myth in Science and Religion. Philosophical Review 87 (2):299-302.
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  10. Earl R. MacCormac (1975). Scientific and Religious Metaphors. Religious Studies 11 (4):401 - 409.
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  11. Earl R. Maccormac (1975). Scientific and Religious Metaphors: EARL R. MACCORMAC. Religious Studies 11 (4):401-409.
    For quite some time, critics have attacked religious language on the grounds that theologians employed metaphors that were irreducible. By irreducible, they meant metaphors that could not be paraphrased in literal language. And any such language that could not be reduced to words that can be taken in a literal sense, would be devoid of cognitive meaning or truth value. Since theologians claimed that statements like ‘God is love’ cannot be reduced to a literal sense without robbing the concept of (...)
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  12. Earl R. MacCormac (1973). Book Review:The Concept of Meaninglessness Edward Erwin. [REVIEW] Philosophy of Science 40 (2):324-.
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  13. Earl R. Maccormac (1972). Metaphor and Literature. Journal of Aesthetic Education 6 (3):57.
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  14. Earl R. Maccormac (1972). The Language Machine and Metaphor. Philosophy of the Social Sciences 2 (1):277-289.
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  15. Earl R. MacCormac (1972). Whitehead's God: Categoreally Derived or Reformulated as a “Person”, or Neither? [REVIEW] International Journal for Philosophy of Religion 3 (2):66 - 82.
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  16. Earl R. MacCormac (1972). Wittgenstein's Imagination. Southern Journal of Philosophy 10 (4):453-461.
  17. Earl R. MacCormac (1971). Metaphor Revisited. Journal of Aesthetics and Art Criticism 30 (2):239-250.
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  18. Earl R. MacCormac (1971). Meaning Variance and Metaphor. British Journal for the Philosophy of Science 22 (2):145-159.
  19. Earl R. Maccormac (1971). Ostensive Instances in Language Learning. Foundations of Language 7 (2):199-210.
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  20. Earl R. MacCormac (1970). A New Programme for Religious Language: The Transformational Generative Grammar. Religious Studies 6 (1):41 - 55.
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  21. Earl R. Maccormac (1970). A New Programme for Religious Language: The Transformational Generative Grammar: EARL R. MACCORMAC. Religious Studies 6 (1):41-55.
    Recent defenders of the cognitive significance of religious language have had to face opponents from two directions; from those who demand that religious language be capable of some form of empirical verification and from those who demand that for religious language to be meaningful it must be capable of being understood in ordinary language. Apologists who have taken the first challenge seriously have strained to show that religious statements can be verified by ‘religious experience’, or by an ‘odd discernment’ or (...)
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