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Kevin Sharpe [15]Kevin J. Sharpe [11]Kevin W. Sharpe [3]
  1. Kevin W. Sharpe (2014). Comments on Kevin Morris’ “The Exclusion Problem, Without the Exclusion Principle. Southwest Philosophy Review 30 (2):79-83.
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  2. Kevin W. Sharpe (2012). Structural Properties and Parthood. Southwest Philosophy Review 28 (1):111-120.
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  3. Kevin Sharpe (2011). Alone in the World? Faith and Philosophy 28 (1):121-125.
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  4. Kevin Sharpe (2011). Virtues, Passions and Politics in Early Modern England. History of Political Thought 32 (5):773-798.
    In this article, the author looks at virtues and passions in early modern England as a case study for a new approach to the history of political ideas. The representations of virtues and passions are examined in myriad discourses and languages, metaphors and analogues, images and signs, fictions and imaginings. Emphasising the religious origin of the early-modern discussion of virtues and passions, the author, after a brief overview of some of the canonical texts of political theory, examines a number of (...)
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  5. Kevin Sharpe & Leslie Van Gelder (2009). Paleolithic Finger Flutings as Efficient Communication: Applying Zipf's Law to Two Panels in Rouffignac Cave, France. Semiotica 2009 (177):157-175.
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  6. Kevin Sharpe & Leslie Van Gelder (2007). Human Uniqueness and Upper Paleolithic "Art": An Archaeologist's Reaction to Wentzel van Huyssteen's "Gifford Lectures". American Journal of Theology and Philosophy 28 (3):311 - 345.
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  7. Kevin Sharpe & Leslie Van Gelder (2007). Human Uniqueness and Upper Paleolithic "Art": An Archaeologist's Reaction to Wentzel van Huyssteen's "Gifford Lectures". American Journal of Theology and Philosophy 28 (3):311-345.
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  8. Kevin W. Sharpe (2005). Thomas Aquinas and Nonreductive Physicalism. Proceedings of the American Catholic Philosophical Association 79:217-227.
    Eleonore Stump has recently argued that Thomas Aquinas’s philosophy of mind is consistent with a nonreductive physicalist approach to human psychology. Iargue that by examining Aquinas’s account of the subsistence of the rational soul we can see that Thomistic dualism is inconsistent with physicalism of every variety. Specifically, his reliance on the claim that the mind has an operation per se spells trouble for any physicalist interpretation. After offering Stump’s reading of Aquinas and her case for the supposed consistency with (...)
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  9. Kevin Sharpe (2003). Nudging John Polkinghorne. Quodlibet 5.
    John Polkinghorne proposes that God interacts with the world by feeding information into chaotic systems. This influences the course of these systems and, since they underlie what goes on in the world, enables God to influence the world. While I applaud Polkinghorne’s insistence that God interacts physically with the world, his model for this faces several problems. Some of these he might rectify, but others look quite thorny. I also suggest an alternative God-world relation where God is the world-as-a-whole. This (...)
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  10. Kevin Sharpe & Jonathan Walgate (2003). The Emergent Order. Zygon 38 (2):411-433.
    We examine the phenomenon of emergence, referring particularly to Arthur Peacocke’s ideas on emergence, the self, and spirituality. He believes that the whole of an emergent structure influences the way its parts cohere and that emergent structures (including minds and persons) and their effects are very important. He thereby hopes to remove the reductionist challenge that seeks to understand a whole fully in terms of its parts. We argue that emergent phenomena are not influential in the above sense. The holistic (...)
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  11. Noel E. Boulting & Kevin Sharpe (2002). The Mythico-Poetic and Recollective Fantasias as Routes to an Ideal Eternal History Grounding a New Science: Giambattista Vico's (1668-1744) Conception of Ultimate Reality and Meaning. [REVIEW] Ultimate Reality and Meaning 25 (2):93-126.
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  12. Kevin Sharpe (2002). Camellias and Happiness: An Integration of Science and Religion. Quodlibet 4.
    We propose the camellia model for the integration of science and religion, in which each accepts the knowledge of the other, and they together build a flourishing bush of energetic, inquiring, life-directing, and truthful knowledge. The nature of happiness provides an example of how this model integrates scientific and religious knowledge.
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  13. Kevin Sharpe (2002). Knowledge of Ultimate Reality: Happiness and a Scientific Method for Spiritual Thought. Ultimate Reality and Meaning 25 (2):148-158.
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  14. Kevin Sharpe (2002). The Ultimate Reality of Energy as a Unifying Paradigm in the New Millennium: The Elusive Elan Vital. Ultimate Reality and Meaning 25 (4):248-255.
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  15. Kevin Sharpe & Jonathan Walgate (2002). The Anthropic Principle: Life in the Universe. Zygon 37 (4):925-939.
  16. Kevin Sharpe (1998). Methods and Systematic Reflections. Ultimate Reality and Meaning 21:301.
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  17. Kevin Sharpe & Steven N. Zwicker (1998). Refiguring Revolutions Aesthetics and Politics From the English Revolution to the Romantic Revolution. Monograph Collection (Matt - Pseudo).
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  18. Kevin Sharpe (1997). The Origin of the Big Bang Universe in Ultimate Reality with Special Reference to the Cosmology of Stephen Hawking. Ultimate Reality and Meaning 20 (1):61-71.
     
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  19. Kevin J. Sharpe (1993). David Bohm's World New Physics and New Religion.
     
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  20. Kevin J. Sharpe (1993). Holomovement Metaphysics and Theology. Zygon 28 (1):47-60.
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  21. Kevin J. Sharpe (1992). Biology Intersects Religion and Morality. Biology and Philosophy 7 (1):77-88.
    Michael Ruse's writings explore what sociobiology says about morality. Further, he claims that sociobiology undermines the base for Christian morality. After responding to criticisms of Ruse, especially those of Arthur Peacocke, I lay a base for meeting his challenge.
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  22. Kevin J. Sharpe (1991). Relating Science and Theology with Complementarity: A Caution. Zygon 26 (2):309-315.
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  23. Kevin J. Sharpe (1990). Relating the Physics and Religion of David Bohm. Zygon 25 (1):105-122.
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  24. Kevin J. Sharpe (1984). From Science to an Adequate Mythology. Monograph Collection (Matt - Pseudo).
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  25. Kevin J. Sharpe (1982). Religious and Scientific Myths. Sophia 21 (3):1-16.
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  26. Kevin J. Sharpe (1982). Stanley L. Jaki's Critique of Physics. Religious Studies 18 (1):55 - 75.
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  27. Kevin J. Sharpe (1982). Stanley L. Jaki's Critique of Physics: KEVIN J. SHARPE. Religious Studies 18 (1):55-75.
    Disorder and suffering are increasing significantly in our society. Violent crime, unemployment, escape through drug-taking are all on the increase. It is apparent, also, that much of this disorder and suffering, and the anxiety it fosters, is rooted in science and its technological off-spring. The un-employment produced by a micro-technology is only one small example. It is also apparent that one of the principal foundation stones for the scientific enterprise was Christianity.
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  28. Kevin J. Sharpe (1979). Theological Method and Gordon Kaufman. Religious Studies 15 (2):173 - 190.
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  29. Kevin J. Sharpe (1979). Theological Method and Gordon Kaufman: KEVIN J. SHARPE. Religious Studies 15 (2):173-190.
    Gordon Kaufman is a theologian who wrestles with essential theological issues. In a recent amplification of his position, An Essay on Theological Method , 1 he makes an honest attempt to describe the method by which a self-critical theologian might work. This paper sets out a critique of the method Kaufman proposes and from that delineates a path which theologians might choose to follow.
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