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  1. Eugene G. D'Aquiu, Andrew B. Newberg, Anna Case-Winters, Norbert M. Samuelson, K. Helmut Reich, Which God, Arthur Peacocke, David A. Pailin & VfTOR Westhelle (forthcoming). Think Pieces. Zygon.
     
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  2. K. Helmut Reich (2012). How Could We Get to a More Peaceful and Sustainable Human World Society? The Role of Science and Religion. Zygon 47 (2):308-321.
    Abstract This call to think, to feel, to read about the title subject and to act first lists five hurdles on the way to a more peaceful and sustainable human society. A number of successful solutions are then presented, such as the UN Convention of the Law of the Sea. There follow sections on potential contributions by religion and by collaboration between science and religion. My plea is for a widespread participation at all levels of society and an attitude of (...)
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  3. K. Helmut Reich (2008). Science-and-Religion/Spirituality/Theology Dialogue: What for and by Whom? Zygon 43 (3):705-718.
    In recent years the science-and-religion/spirituality/theology dialogue has flourished, but the impact on the minds of the general public, on society as a whole, has been less impressive. Also, religious believers and outspoken atheists face each other without progressing toward a common understanding. The view taken here is that achieving a more marked impact of the dialogue would be beneficial for a peaceful survival of humanity. I aim to argue the why and how of that task by analyzing three possible purposes (...)
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  4. K. Helmut Reich (2007). Enlarging the Interdisciplinary Circle: Joan Koss-Chioino's and Philip Hefner's Approach to Spiritual Transformation and Healing. Zygon 42 (2):553-560.
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  5. K. Helmut Reich (2007). What Needs to Be Done in Order to Bring the Science-and-Religion Dialogue Forward? Zygon 42 (2):269-272.
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  6. Harald Walach & K. Helmut Reich (2005). Reconnecting Science and Spirituality: Toward Overcoming a Taboo. Zygon 40 (2):423-442.
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  7. K. Helmut Reich (2004). Psychology of Religion and Neurobiology: Which Relationship? Archive for the Psychology of Religion 26 (1):117-134.
    Given that psychologists of religion as a scientific community so far have shown little interest in neurobiology, and neurobiology may become important for our field in the not too distant future, an attempt is made to present and discuss neurobiology and its conceivable interactions with psychology of religion. The long-standing debate about the philosophical grounding of the mind-body problem is recalled, as well as the scope of neurobiology and its research methods. Psychology of religion may assist neurobiology by providing research (...)
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  8. Stefan Huber, K. Helmut Reich & Dominik Schenker (2003). Studying Empirically Religious Development: Interview, Repertory Grid, and Specific Questionnaire Techniques1. Archive for the Psychology of Religion 24 (1):180-201.
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  9. David E. Klemm, Leif Edward Ottesen Kknnair, Lawrence W. Fagg, Sjoerd L. Bonting, K. Helmut Reich, A. I. Heological Response & Extraterrestrial Life (2003). Think Piece. Zygon 38 (3-4):744.
     
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  10. David E. Klemm, William H. Klink, Lawrence W. Fagg, Sjoerd L. Bonting, C. Mackenzie Brown, K. Helmut Reich & Extraterrestrial Life (2003). Dialogue on Theological Models. Zygon 38 (3-4):744.
     
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  11. Fritz K. Oser, Reto Luzius Fetz, K. Helmut Reich & Peter Valentin (2003). Religious Judgement and Religious World View: Theoretical Relationship and Empirical Findings. Archive for the Psychology of Religion 25 (1):165-179.
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  12. K. Helmut Reich (2003). Developing the Horizons of the Mind: Reich's Response to the Commentators. Zygon 38 (2):459-466.
    Some aspects of my writing the monograph Developing the Horizons of the Mind (2002) are highlighted, the central characteristics of relational and contextual reasoning (RCR) are explained, and the contributions to this symposium by John Albright, Varadaraja V. Raman, and John Teske are discussed.
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  13. K. Helmut Reich (2003). Teaching Genesis: A Present-Day Approach Inspired by the Prophet Nathan. Zygon 38 (3):633-641.
    The prophets Nathan and John the Baptist had comparable tasks before them: to convince their respective kings about the wrongs of taking somebody else's wife and marrying her. Nathan succeeded, while John failed and furthermore lost his life. What made the difference? One possible explanation is that Nathan proceeded in two steps: Tell an interesting, nonthreatening story that nevertheless makes the point at issue; transfer that message to the case at hand. In contrast, John used a direct approach, which raised (...)
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  14. Dominik Schenker & K. Helmut Reich (2003). Oser/Gmünder's Developmental Theory of Religious Judgement: Status and Outlook. Archive for the Psychology of Religion 25 (1):180-194.
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  15. Marjorie Davis, Charles Dickinson, NeilJ Elgee, Paula H. Fangman, P. Roger Gillette, William B. Griffon, Donald Szantho Harrington, N. Kermit Olson, K. Helmut Reich & Theodore Bowen (2002). Guarantors ($200 to $999). Zygon 37 (3-4):766.
     
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  16. K. Helmut Reich (2002). Developing the Horizons of the Mind: Relational and Contextual Reasoning and the Resolution of Cognitive Conflict. Cambridge University Press.
    This book is about Relational and Contextual Reasoning (RCR), a new theory of the human mind that addresses key areas of human conflict, such as the ideological conflict between nations, in close relationships and between science and religion. K. Helmut Reich provides a clear and accessible introduction to the RCR way of thinking that encourages an inclusive rather than oppositional approach to conflict and problem-solving.
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  17. K. Helmut Reich (2001). Spiritual Development: Han F. De Wit's and Stanislav Grof's Differing Approaches. Zygon 36 (3):509-520.
    For both Han F. de Wit and Stanislav Grof, spirituality constitutes an essential part of humaneness; a life built on materialism is deemed an impoverished life. For de Wit, spirituality yields courage, compassion, joy, clarity of mind, and consequently wisdom. For Grof, personal spiritual experiences gained during altered states of consciousness are of central interest. After defining spirituality, these views, built on long‐term personal experiences of the authors and those of others, are explicated in detail. Both authors describe their respective (...)
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  18. K. Helmut Reich (2000). Psychology of Religion: Guidelines for Priests, Ministers, Religious Educators, and Parents. Archive for the Psychology of Religion 23 (1):278-294.
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  19. K. Helmut Reich (2000). The Dialogue Between Religion and Science: Which God? Zygon 35 (1):99-113.
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  20. K. Helmut Reich (1998). Cog and God: A Response to Anne Foerst. Zygon 33 (2):255-262.
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  21. K. Helmut Reich (1998). Psychology of Religion: What One Needs to Know. Zygon 33 (1):113-120.
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  22. K. Helmut Reich (1995). The Doctrine of the Trinity as a Model for Structuring the Relations Between Science and Theology. Zygon 30 (3):383-405.
    A strategy for dealing systematically with such complex relationships as those between science and theology is presented after a brief overview of the historical record and illustrated in terms of the concept of divinity. The application of that strategy to the title relationships yields a multilogical/multilevel solution which presents certain analogies to or isomorphisms with the doctrine of the Trinity. These concern mainly the multilogical/multilevel character of both conceptualizations and the relational and contextual reasoning required to conceive them. Furthermore, certain (...)
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  23. K. Helmut Reich (1990). The Relation Between Science and Theology: The Case for Complementarity Revisited. Zygon 25 (4):369-390.
    . Donald MacKay has suggested that the logical concept of complementarity is needed to relate scientific and theological thinking. According to Ian Barbour, this concept should only be used within, not between, disciplines. This article therefore attempts to clarify that contrast from the standpoint of cognitive process. Thinking in terms of complementarity is explicated within a structuralist‐genetic, interactive‐constructivist, developmental theory of the neo‐ and post‐Piagetian kind, and its role in religious development is indicated. Adolescents'complementary views on Creation and on the (...)
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