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Kevin Sharpe [15]Kevin J. Sharpe [11]Kevin W. Sharpe [7]
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Profile: Kevin Sharpe (St. Cloud State University)
  1.  16
    The Incarnation, Soul-Free: Physicalism, Kind Membership, and the Incarnation.Kevin W. Sharpe - 2015 - Religious Studies 53 (1):1-15.
    Animalists, those who hold that human persons are identical to human animals, seem committed to holding that, in becoming incarnate, the Son of God became a human animal. Unsurprisingly, a number of philosophers have argued that this is impossible. In this paper, I consider several objections to an animalist account of the incarnation based on kind membership, viz. objections drawing on kind essentialism, constitution essentialism, and the persistence conditions of animals. After developing each objection in detail, I respond by drawing (...)
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  2.  52
    Animalism and Person Essentialism.Kevin W. Sharpe - 2015 - Metaphysica 16 (1):53-72.
    Animalism is the view that human persons are human animals – biological organisms that belong to the species Homo sapiens. This paper concerns a family of modal objections to animalism based on the essentiality of personhood (persons and animals differ in their persistence conditions; psychological considerations are relevant for the persistence of persons, but not animals; persons, but not animals, are essentially psychological beings). Such arguments are typically used to support constitutionalism, animalism’s main neo-Lockean rival. The problem with such arguments (...)
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  3. The Anthropic Principle: Life in the Universe.Kevin Sharpe & Jonathan Walgate - 2002 - Zygon 37 (4):925-939.
  4.  3
    The Incarnation, Soul-Free: Physicalism, Kind Membership, and the Incarnation.Kevin W. Sharpe - 2017 - Religious Studies 53 (1):117-131.
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  5. The Emergent Order.Kevin Sharpe & Jonathan Walgate - 2003 - 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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  6. David Bohm's World New Physics and New Religion.Kevin J. Sharpe - 1993
     
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  7. From Science to an Adequate Mythology.Kevin J. Sharpe - 1984
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  8.  24
    Causal Overdetermination and Modal Compatibilism.Kevin W. Sharpe - 2015 - Philosophia 43 (4):1111-1131.
    Compatibilists respond to the problem of causal exclusion for nonreductive physicalism by rejecting the exclusionist’s ban on overdetermination. By the compatibilist’s lights there are two forms of overdetermination, one that’s problematic and another that is entirely benign. Furthermore, multiple causation by “tightly related” causes requires only the benign form of overdetermination. Call this the tight relation strategy for avoiding problematic forms of overdetermination. To justify the tight relation strategy, modal compatibilists appeal to a widely accepted counterfactual test. The argument of (...)
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  9.  43
    Relating the Physics and Religion of David Bohm.Kevin J. Sharpe - 1990 - Zygon 25 (1):105-122.
  10.  32
    Relating Science and Theology with Complementarity: A Caution.Kevin J. Sharpe - 1991 - Zygon 26 (2):309-315.
  11.  12
    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]Noel E. Boulting & Kevin Sharpe - 2002 - Ultimate Reality and Meaning 25 (2):93-126.
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  12.  47
    Biology Intersects Religion and Morality.Kevin J. Sharpe - 1992 - 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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  13.  22
    Structural Properties and Parthood.Kevin W. Sharpe - 2012 - Southwest Philosophy Review 28 (1):111-120.
    Structural properties are properties something has in virtue of its mereological structure in that they are properties whose instantiation by a particular involves the parts of the particular being propertied and related in the appropriate way. Most of the literature on structural properties has focused on problems that arise from the pairing of two assumptions: (1) structural properties are universals and (2) structural properties are, in some sense, composed of the properties they involve. Chief among these difficulties is David Lewis’ (...)
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  14.  34
    Holomovement Metaphysics and Theology.Kevin J. Sharpe - 1993 - Zygon 28 (1):47-60.
  15.  8
    Knowledge of Ultimate Reality: Happiness and a Scientific Method for Spiritual Thought.Kevin Sharpe - 2002 - Ultimate Reality and Meaning 25 (2):148-158.
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  16.  27
    Alone in the World?Kevin Sharpe - 2011 - Faith and Philosophy 28 (1):121-125.
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  17. The Origin of the Big Bang Universe in Ultimate Reality with Special Reference to the Cosmology of Stephen Hawking.Kevin Sharpe - 1997 - Ultimate Reality and Meaning 20 (1):61-71.
     
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  18.  25
    Thomas Aquinas and Nonreductive Physicalism.Kevin W. Sharpe - 2005 - 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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  19.  3
    Religious and Scientific Myths.Kevin J. Sharpe - 1982 - Sophia 21 (3):1-16.
  20.  2
    Comments on Kevin Morris’ “The Exclusion Problem, Without the Exclusion Principle”.Kevin W. Sharpe - 2014 - Southwest Philosophy Review 30 (2):79-83.
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  21.  3
    Human Uniqueness and Upper Paleolithic "Art": An Archaeologist's Reaction to Wentzel van Huyssteen's "Gifford Lectures".Sharpe Kevin & Van Gelder Leslie - 2007 - American Journal of Theology and Philosophy 28 (3):311-345.
  22.  2
    Theological Method and Gordon Kaufman.Kevin J. Sharpe - 1979 - Religious Studies 15 (2):173 - 190.
  23.  1
    Stanley L. Jaki's Critique of Physics.Kevin J. Sharpe - 1982 - Religious Studies 18 (1):55 - 75.
  24. Alone in the World?: Human Uniqueness in Science and Theology. [REVIEW]Kevin Sharpe - 2011 - Faith and Philosophy 28 (1):121-125.
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  25. Camellias and Happiness: An Integration of Science and Religion.Kevin Sharpe - 2002 - 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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  26. Methods and Systematic Reflections.Kevin Sharpe - 1998 - Ultimate Reality and Meaning 21:301.
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  27. Nudging John Polkinghorne.Kevin Sharpe - 2003 - 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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  28. Paleolithic Finger Flutings as Efficient Communication: Applying Zipf's Law to Two Panels in Rouffignac Cave, France.Kevin Sharpe & Leslie Van Gelder - 2009 - Semiotica 2009 (177):157-175.
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  29. Refiguring Revolutions Aesthetics and Politics From the English Revolution to the Romantic Revolution.Kevin Sharpe & Steven N. Zwicker - 1998
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  30. Stanley L. Jaki's Critique of Physics: KEVIN J. SHARPE.Kevin J. Sharpe - 1982 - 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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  31. Theological Method and Gordon Kaufman: KEVIN J. SHARPE.Kevin J. Sharpe - 1979 - 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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  32. The Ultimate Reality of Energy as a Unifying Paradigm in the New Millennium: The Elusive Elan Vital.Kevin Sharpe - 2002 - Ultimate Reality and Meaning 25 (4):248-255.
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  33. Virtues, Passions and Politics in Early Modern England.Kevin Sharpe - 2011 - 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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