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Rudolf B. Brun [7]R. Brun [2]Rudolf Brun [2]
  1.  35
    Cosmology, Cosmic Evolution, and Sacramental Reality: A Christian Contribution.Rudolf B. Brun - 2002 - Zygon 37 (1):175-192.
  2.  25
    Index to Volume 37.Victor Anderson, Ian G. Barbour, R. J. Berry, James Blachowicz, Robert J. Brecha, C. Mackenzie Brown, Rudolf B. Brun, David Carr, Michael Cavanaugh & Willem B. Drees - 2002 - Zygon 37 (4).
  3.  28
    Index to Volume 34.Carol Rausch Albright, James B. Ashbrook, John R. Albright, Jensine Andresen, Ian G. Barbour, Kim L. Beckmann, Dennis Bielfeldt, Sjoerd L. Bonting & Rudolf B. Brun - 1999 - Zygon 34 (4).
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  4.  25
    Index to Volume 42.Fatima Agha Al-Hayani, Owen Anderson, James T. Bradley, Donald M. Braxton, C. Mackenzie Brown, Don Browning, Rudolf Brun, John Bugbee, John J. Carvalho Iv & Neville Cobbe - 2007 - Zygon 42 (4):1023-1027.
  5.  43
    Does God Play Dice? A Response to Niels H. Gregersen, "The Idea of Creation and the Theory of Autopoietic Processes".Rudolf B. Brun - 1999 - Zygon 34 (1):93-100.
  6.  43
    Integrating Evolution: A Contribution to the Christian Doctrine of Creation.Rudolf B. Brun - 1994 - Zygon 29 (3):275-296.
  7.  34
    Strict Naturalism and Christianity: Attempt at Drafting an Updated Theology of Nature.Rudolf B. Brun - 2007 - Zygon 42 (3):701-714.
    . In the first part of this essay I sketch a view on cosmogenesis from the perspective of modern science, emphasizing, first, that the laws of nature are outcomes of the history of nature, not imposed on nature from outside of nature; and, second, that the universe, including human beings, is the result of a single, natural process. It consistently brings forth novelty through a probabilistic sequence of syntheses. Consequently, the new emerges from the unification of elements that were previously (...)
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  8.  55
    Transcendentalism or Empiricism? A Discussion of a Problem Raised in E. O. Wilson's Book Consilience.Rudolf Brun - 2005 - Zygon 40 (3):769-778.
    . E. O. Wilson writes that the “choice between transcendentalism and empiricism” is this century's “version of the struggle for men's soul” . The transcendentalist argues for theism—that there is a God, a creator of the world. The empiricist instead makes the point that the notion of God, including morality and ethics, are adaptive structures of human evolution. Before entering the debate of the transcendentalist/empiricist controversy I analyze how things exist and suggest that all that is exists as united diversity, (...)
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  9.  2
    Ueber biologische psychologie ihre wissenschaftstheoretischen grundlagen, ihre berechtigung und leistungsfähigkeit.R. Brun - 1949 - Dialectica 3 (4):272-290.
    In recent times a new, so‐called »anthropological Psychology«, taking its origin from phenomenology and existential philosophy, has succeded in gaining ever increasing ground. It attempts to interpret human existence primarily in terms of the »self«‐ consciousness of the cultivated adult civilized person, in doing which, human values ultimately always are derived from an extra‐human, supranaturalistic frame of reference as categorical imperatives. In contrast, thereto, biological psychology tries to explain human existence and behaviour exclusively in terms of man's own real biological (...)
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  10. What Shall We Make of Complexity Science? Responses to Niels Gregersen Does God Play Dice? A Response to Niels H. Gregersen, the Idea of Creation and the Theory of Autopoietic Processes: What Shall We Make of Complexity Science? Responses to Niels Gregersen.Rudolf B. Brun - 1999 - Zygon 34 (1):93-100.
  11. Les malades et les médicaments, coll. « Que sais-je ? », n°1299.A. Le Gall & R. Brun - 1972 - Revue Philosophique de la France Et de l'Etranger 162:472-472.
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