Search results for 'Haught Catrinel' (try it on Scholar)

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  1.  99
    Sam Glucksberg & Catrinel Haught (2006). On the Relation Between Metaphor and Simile: When Comparison Fails. Mind and Language 21 (3):360–378.
    Since Aristotle, many writers have treated metaphors and similes as equals: any metaphor can be paraphrased as a simile, and vice-versa. This property of metaphors is the basis for psycholinguistic comparison theories of metaphor comprehension. However, if metaphors cannot always be paraphrased as similes, then comparison theories must be abandoned. The different forms of a metaphor—the comparison and categorical forms—have different referents. In comparison form, the metaphor vehicle refers to the literal concept, e.g. 'in my lawyer is like a shark', (...)
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  2.  11
    Catrinel Haught (2013). A Tale of Two Tropes: How Metaphor and Simile Differ. Metaphor and Symbol 28 (4):254 - 274.
    Four experiments tested three competing theories of metaphor comprehension: comparison, categorization, and career-of-metaphor. The findings shed light on key mechanisms involved in metaphor processing and conceptual combination. They show that some novel tropes are privileged in metaphor over simile form, and others may express different interpretations in simile and in metaphor form. These results speak against the assumption that metaphors and similes are interchangeable, thus providing support for the categorization model. A unifying account of metaphor comprehension is proposed, along with (...)
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  3.  41
    Glucksberg Sam & Haught Catrinel (2006). On the Relation Between Metaphor and Simile: When Comparison Fails. Mind and Language 21 (3):360-378.
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  4. Glucksberg Sam & Haught Catrinel (2006). On the Relation Between Metaphor and Simile: When Comparison Fails. Mind Language 21 (3):360-378.
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  5. John F. Haught (2003). Is Nature Enough? No. Zygon 38 (4):769-782.
    This essay is based on a lecture delivered at the 2002 IRAS Star Island conference, the theme of which was “Is Nature Enough? The Thirst for Transcendence.” I had been asked to represent the position of those who would answer No to the question. I thought it would stimulate discussion if I presented my side of the debate in a somewhat provocative manner rather than use a more ponderous approach that would argue each point in a meticulous and protracted fashion. (...)
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  6.  82
    John F. Haught (2011). Darwin, Faith, and Critical Intelligence. Proceedings of the American Catholic Philosophical Association 85:59-68.
    Evolutionary biology has considerably altered our understanding of life, and it now promises to enhance our understanding of human existence by providing new insights into the meaning of intelligence, ethical aspiration and religious life. For some scientific thinkers, especially those who espouse a physicalist worldview, Darwin’s science seems so impressive that it now replaces theology by providing the deepest available explanation of all manifestations of life, including human intelligence. By focusing on human intelligence this essay asks whether a theological perspective (...)
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  7.  85
    Paul Haught (2011). Environmental Virtues and Environmental Justice. Environmental Ethics 33 (4):357-375.
    Environmental virtue ethics (EVE) can be applied to environmental justice. Environmental justice refers to the concern that many poor and nonwhite communities bear a disproportionate burden of risk of exposure to environmental hazards compared to white and/or economically higher-class communities. The most common applied ethical response to this concern—that is, to environmental injustice—is the call for an expanded application of human rights, such as requirements for clean air and water. The virtue-oriented approach can be made consistent with such calls, but (...)
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  8. John F. Haught (2009). Theology, Evolution, and the Human Mind: How Much Can Biology Explain? Zygon 44 (4):921-931.
    Evolutionary biology contributes much to our present understanding of life, and it promises also to deepen our understanding of human intelligence, ethics, and even religion. For some scientific thinkers, however, Darwin's science seems so impressive that it now supplants theology altogether by providing the ultimate explanation of all manifestations of life, not only biologically but also metaphysically. By focusing on human intelligence as an emergent aspect of nature this essay examines the question of whether theology can still have an explanatory (...)
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  9.  46
    John F. Haught (2006). God and Evolution. In Philip Clayton & Zachory Simpson (ed.), The Oxford Handbook of Religion and Science. Oxford University Press 697--712.
    Accession Number: ATLA0001712270; Hosting Book Page Citation: p 697-712.; Language(s): English; General Note: Bibliography: p 711-712.; Issued by ATLA: 20130825; Publication Type: Essay.
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  10.  46
    John Haught (2009). Theology and Evolution: How Much Can Biology Explain? In Jeffrey Schloss & Michael J. Murray (eds.), The Believing Primate: Scientific, Philosophical, and Theological Reflections on the Origin of Religion. Oxford University Press 246.
    Accession Number: ATLA0001788502; Hosting Book Page Citation: p 246-264.; Language(s): English; Issued by ATLA: 20130825; Publication Type: Essay.
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  11.  18
    Rod Downey & Christine Haught (1994). Embedding Lattices Into the Wtt-Degrees Below 0'. Journal of Symbolic Logic 59 (4):1360-1382.
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  12.  49
    John F. Haught (2010). Is Physics Fundamental? Robert Russell on Divine Action. Zygon 45 (1):213-220.
    Robert Russell's theological work has been a helpful stimulus to the task of understanding the meaning of divine action and providence in the age of science. He relates God's direct action "fundamentally" to the hidden domain of quantum events, and his theology of nature deserves careful attention. It is questionable, however, whether the term fundamental as applied to quantum events by physical science may be taken over by theology without more careful qualification than Russell offers.
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  13.  2
    Paul Haught (2013). Place, Narrative, and Virtue. Poligrafi 18 (69/70):73-97.
    This essay reexamines Holmes Rolston’s evocative notion of “storied residence” and evaluates it for its fitness for environmental virtue ethics. Environmental virtue ethics (or EVE) continues to garner attention among environmental philosophers, and recently Brian Treanor has argued for the indispensability of narrative approaches as part of that discourse. In this paper, I endorse this indispensability thesis generally, but I argue that narrative environmental virtue ethics must be supplemented either by “storied residence” or a similar environmentally, scientifically, culturally, and historically (...)
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  14.  15
    John F. Haught (2005). Science and Scientism: The Importance of a Distinction. Zygon 40 (2):363-368.
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  15.  12
    John Haught (2012). Robert Ulanowicz and the Possibility of a Theology of Evolution. Axiomathes 22 (2):261-268.
    In A Third Window Robert Ulanowicz exposes the explanatory weaknesses of both classical and statistical methods in scientific inquiry. His book, however, does much more than that. While being completely grounded in empirical science, it also outlines a worldview, or a metaphysics, that renders intelligible the fact of chance and emergent novelty. Ulanowicz establishes his position by comparing his third window onto nature with two others conventional scientific approaches. The purpose of this essay is to point out the value of (...)
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  16.  15
    Christine Ann Haught (1986). The Degrees Below a 1-Generic Degree $. Journal of Symbolic Logic 51 (3):770 - 777.
    It is shown that the nonrecursive predecessors of a 1-generic degree $ are all 1-generic. As a corollary, it is shown that the 1-generic degrees are not densely ordered.
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  17.  8
    Paul Haught (2006). Hume's Projectivist Legacy for Environmental Ethics. Environmental Ethics 28 (1):77-96.
    Hume’s projectivist theory of value suggests that (environmental) values are either individually or culturally relative and that intrinsic value ascriptions are incoherent. Previous attempts to avert these implications have typically relied on modified Humean accounts that either universalize human sensitivity to the value of the more-than-human world or that adapt the concept of intrinsic value to suit a world in which all values are projected. While there are merits to these approaches, there is another alternative. Hume’s own moral theory promises (...)
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  18.  27
    John F. Haught (2002). Search of a God for Evolution: Paul Tillich and Pierre Teilhard de Chardin. Zygon 37 (3):539-554.
    Pierre Teilhard de Chardin challenged theology to reach for an understanding of God that would take into account the reality of evolution. Paul Tillich's notion of New Being goes a long way toward meeting this challenge, and a theology of evolution can gain a great deal from Tillich's religious thought. But Teilhard would still wonder whether the philosophical notion of being, even when qualified by the adjective new, is itself adequate to contextualize evolution theologically. To Teilhard a theology attuned to (...)
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  19.  34
    Paul Haught (2010). Hume's Knave and Nonanthropocentric Virtues. Journal of Agricultural and Environmental Ethics 23 (1-2):129-43.
    This essay offers a critical assessment of environmental virtue ethics (EVE). Finding an environmental ethical analogy with Hume’s critique of the sensible knave, I argue that EVE is limited in much the same way as morality is on the Humean view. Advocates of nonanthropocentrism will find it difficult to engage those whose virtues comport them to anthropocentrism. Nonetheless, EVE is able to ground confidence in nonanthropocentric virtues by explicating specific key virtues, thereby holding open the possibility of bridging the motivational (...)
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  20.  8
    John F. Haught (1986). The Emergent Environment and the Problem of Cosmic Purpose. Environmental Ethics 8 (2):139-150.
    Gur general vision of the world will undoubtedly affect our environmental ethics. Scientific materialism is the “general vision” that undergirds many scholarly and popular presentations of science today. It is questionable whether this materialist metaphysics can consistently sustain an environmental concern. If scientists influenced by the materialistic outlook, nonetheless, happen to be environmentalists, itis in spite of and not because of their materialist philosophies of nature. What we need, therefore, is a cosmological vision that is nlore consistently supportive of an (...)
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  21.  15
    John F. Haught (2001). Why Do Gods Persist? Tradition and Discovery 28 (1):5-15.
    Recent evolutionary interpretations of religion can be illuminating. However, by failing to take into account what Polanyi calls the “logic of achievement” they end up attributing to impersonal segments of DNA the personal striving that underlies religious existence.
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  22.  4
    Christine Ann Haught & Richard A. Shore (1990). Undecidability and Initial Segments of the (R.E.) TT-Degrees. Journal of Symbolic Logic 55 (3):987-1006.
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  23.  4
    Christine Ann Haught & Theodore A. Slaman (1997). Automorphisms in the PTIME-Turing Degrees of Recursive Sets. Annals of Pure and Applied Logic 84 (1):139-152.
    We consider questions related to the rigidity of the structure R, the PTIME-Turing degrees of recursive sets of strings together with PTIME-Turing reducibility, pT, and related structures; do these structures have nontrivial automorphisms? We prove that there is a nontrivial automorphism of an ideal of R. This can be rephrased in terms of partial relativizations. We consider the sets which are PTIME-Turing computable from a set A, and call this class PTIMEA. Our result can be stated as follows: There is (...)
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  24.  9
    John F. Haught & D. M. Yeager (1997). Polanyi's Finalism. Zygon 32 (4):543-566.
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  25.  7
    John F. Haught (1976). Dipolar Theism. Process Studies 6 (1):43-50.
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  26.  9
    Robert L. Greenwood, Howard P. Kainz, John F. Haught & Paul T. Menzel (1984). Books in Review. International Journal for Philosophy of Religion 10 (1):141-144.
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  27.  2
    John F. Haught (2011). Science, Reason, and Religion. Proceedings of the American Catholic Philosophical Association 85:59-68.
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  28.  3
    John F. Haught (2006). What's Going on in the Universe? Process Studies 35 (1):43-67.
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  29.  1
    John Haught & François Euve (2009). La science et la quête de la finalité cosmique. Revue Théologique de Louvain 40 (4):466-479.
    Le cosmos a-t-il un sens? Cette question ne peut être abandonnée aux seuls scientifiques, même s’il importe d’enregistrer leurs avancées dans la formulation de propositions. La vision scientifique de l’univers a mis à mal le modèle hiérarchique traditionnel porté par les religions, en imposant l’idée d’une continuité entre les êtres. Il en résulte un «pessimisme cosmique» où la vie est expliquée à partir de l’inerte et le tout est dénué de finalité. Contre ce réductionnisme, le présent article avance des considérations (...)
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  30. Ja Haught (1994). And Now, the Solar Temple: Opus Dei and Secret Societies. Free Inquiry 15 (1).
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  31. John F. Haught (2007). Emergence, Scientific Naturalism, and Theology. In Nancey C. Murphy & William R. Stoeger (eds.), Evolution and Emergence: Systems, Organisms, Persons. Oxford University Press 60--248.
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  32. John F. Haught (2010). Information, Theology and the Universe. In P. C. W. Davies & Niels Henrik Gregersen (eds.), Information and the Nature of Reality: From Physics to Metaphysics. Cambridge University Press
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  33. Leah Haught (2016). Michael Johnston,Romance and the Gentry in Late Medieval England. Oxford and New York: Oxford University Press, 2014. Pp. Xv, 301; 15 Black-and-White Figures and 4 Maps. $85. ISBN: 978-0-19-967978-2. [REVIEW] Speculum 91 (3):798-799.
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  34. Barbara A. Strassberg, Gordon D. Kaufman, Norbert M. Samuelson, Llufs Oviedo, John F. Haught, Ursula Goodenough Reductionism, Chance Holism, James F. Moore & Mind Interreligious Dialogue as an Evolutionary (forthcoming). Science Looks at Spirituality. Zygon.
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  35.  2
    John F. Haught (2010). Darwin, Christianity, and the Drama of His Life. Revista Portuguesa de Filosofia 66 (4):705 - 716.
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  36. Ann M. Michaud (2010). John Haught—Finding Consonance Between Religion and Science. Zygon 45 (4):905-920.
    John Haught has awarded the debates between religion (Christianity in particular) and science a central place in his ongoing corpus of work. Seeking to encourage and enhance the conversation, Haught both critiques current positions and offers his own perspective as a potential ground for continuing the discussion in a fruitful manner. This essay considers Haught's primary criticisms of the voices on both sides of the debate which his work connotes as polarizing or conflating the debate. It also (...)
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  37.  28
    Ted Peters (2010). Constructing a Theology of Evolution: Building on John Haught. Zygon 45 (4):921-937.
    The construction of a distinctively Christian “theology of evolution” or “theistic evolution” requires the incorporation of the science of evolutionary biology while building a more comprehensive worldview within which all things are understood in relation to our creating and redeeming God. In the form of theses, this article brings four support pillars to the constructive work: (1) orienting evolutionary history to the God of grace; (2) affirming purpose for nature even if we cannot see purpose in nature; (3) employing the (...)
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  38.  16
    Gloria L. Schaab (2010). An Evolving Vision of God: The Theology of John F. Haught. Zygon 45 (4):897-904.
    The theology of God in the scholarship of John Haught exemplifies rigor, resourcefulness, and creativity in response to ever-evolving worldviews. Haught presents insightful and plausible ways in which to speak about the mystery of God in a variety of contexts while remaining steadfastly grounded in the Christian tradition. This essay explores Haught's proposals through three of his selected lenses—human experience, the informed universe, and evolutionary cosmology—and highlights two areas for further theological development.
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  39. Robert Ulanowicz (2010). John R Haught's Theological Contributions. Zygon 45 (4).
     
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  40.  9
    J. Wentzel van Huyssteen (1997). Should We Be Trying So Hard to Be Postmodern? A Response to Drees, Haught, and Yeager. Zygon 32 (4):567-584.
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  41.  15
    Edward L. Schoen (2001). John F. Haught (Ed.), Science and Religion in Search of Cosmic Purpose. International Journal for Philosophy of Religion 49 (2):126-128.
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  42.  15
    Bradford McCall (2009). God and the New Atheism: A Critical Response to Dawkins, Harris, and Hitchens. By John F. Haught. Heythrop Journal 50 (3):541-542.
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  43.  15
    Paul H. Carr (2005). A Theology for Evolution: Haught, Teilhard, and Tillich. Zygon 40 (3):733-738.
  44.  10
    Craig A. Baron (2013). God is Deeper Than Darwin: John Haught's Catholic Theology and Science. Heythrop Journal 54 (4):645-657.
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  45.  14
    Robert J. Deltete (2010). Making Sense of Evolution: Darwin, God, and the Drama of Life. By John F. Haught. Zygon 45 (3):777-779.
  46.  4
    Robert Deltete (2011). John F. Haught , God and the New Atheism: A Critical Response to Dawkins, Harris, and Hitchens . Reviewed By. Philosophy in Review 30 (6):404-407.
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  47.  1
    Matthew Rellihan (2011). John F. Haught , Making Sense of Evolution: Darwin, God, and the Drama of Life . Reviewed By. Philosophy in Review 31 (1):42-45.
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  48. W. Malcolm Byrnes (2006). Deeper Than Darwin: The Prospect for Religion in the Age of Evolution, by John F. Haught. The National Catholic Bioethics Quarterly 6 (1):179-182.
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  49. Paul J. Cech (2005). John F. Haught.Deeper Than Darwin: The Prospect for Religion in the Age of Evolution.Xvi + 214 Pp., Index. Boulder, Colo.: Westview Press, 2003. $26. [REVIEW] Isis 96 (3):467-468.
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  50. Larry Chapp (2007). Is Nature Enough? Meaning and Truth in the Age of Science - By John F. Haught. Modern Theology 23 (4):642-645.
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