Relevant bibliographies by topics / De Chardin

Academic literature on the topic 'De Chardin'

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Published: 10 March 2023

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Journal articles on the topic "De Chardin"

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Pinto, Éveline. "Chardin et sonPhilosophe." Revue de synthèse 118, no. 1 (January 1997): 37–64. http://dx.doi.org/10.1007/bf03181336.

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Grennan, Eamon. "A Leaf from Chardin." Hudson Review 57, no. 1 (2004): 99. http://dx.doi.org/10.2307/4151384.

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Greeley, Robin Adèle. "Chardin, time and mastery." Word & Image 19, no. 4 (October 2003): 281–95. http://dx.doi.org/10.1080/02666286.2003.10406240.

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Undank, Jack. "Chardin and the Domestic Sublime." Studies in Eighteenth-Century Culture 19, no. 1 (1990): 3–22. http://dx.doi.org/10.1353/sec.1990.0002.

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Rosenberg, Pierre. "Lucian Freud, Watteau et Chardin." Commentaire Numéro 147, no. 3 (August 28, 2014): 615–18. http://dx.doi.org/10.3917/comm.147.0615.

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Gunardi, Andy. "Mistisisme Baru: Teilhard De Chardin." Humaniora 6, no. 1 (March 2, 2015): 123. http://dx.doi.org/10.21512/humaniora.v6i1.3306.

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Modernism today needs a new approachment in action and faith. Mysticism in the past is not sufficient to fulfil the needs today. The ways how to be faithfull through praying, and leaving the world should be transformed. Teilhard de Chardin, even lived in the 19th century, has had tought beyond his era. Today his idea and the way of his mysticism have a place. He wanted to unify all spiritual experiences in the past with modernism which has desire to know more the knowledges about earth. He tried to bring the science in as an effort to know more God and to love Him.His mysticism uses the daily life as a part of praying and a place to meet God. This study was based on a survey of young children and also consulting assistance to two students for 6 months. The method used is qualitative as well as quantitative. Mysticism associated with the dimensions of spiritual and also the dimension outside the spiritual. Mysticism is the driving force of love. Love unites two persons, namely God that exceeds any and all humans. Love relationship could be established both in spirit and the relationship of human with the world.
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Fenimore, D. "Pierre Teilhard De Chardin: Writings." Interdisciplinary Studies in Literature and Environment 10, no. 1 (January 1, 2003): 276–77. http://dx.doi.org/10.1093/isle/10.1.276.

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Levesque, Catherine. "Chardin: “Sage Rival of Nature”." Eighteenth-Century Life 39, no. 3 (August 25, 2015): 92–96. http://dx.doi.org/10.1215/00982601-3143815.

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Ogee, Frederic. "Chardin's Time: Reflections on the Tercentenary Exhibition and Twenty Years of Chardin Scholarship." Eighteenth-Century Studies 33, no. 3 (2000): 431–50. http://dx.doi.org/10.1353/ecs.2000.0030.

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Kennelly, Brian G. "Originalités proustiennes ed. by Philippe Chardin." French Review 85, no. 5 (2012): 943–44. http://dx.doi.org/10.1353/tfr.2012.0293.

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Dissertations / Theses on the topic "De Chardin"

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Fasano, Anderson. "O pensamento escatológico de Pierre Teilhard de Chardin." Pontifícia Universidade Católica de São Paulo, 2009. https://tede2.pucsp.br/handle/handle/18379.

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Objectively describe, after analysing subjectively, the Matter circunvolutions in its space-time evolution from Man, who marches to the building of his definite I was the huge challenge to Father Teilhard; and that in the present dissertation was studied along three chapters. The first chapter delineates, thus, historic contextualization of Teilhard de Chardin s work and the fundamental aspects of his Cosmovision in order to enhance through the text, the escathological mark of his thought: his methodology and epistemology, and the traces of cognitive fundamentation of his theology from theological place privileged by him in insights of this nature: the Cosmos. Besides, he had thought of the Mistery of Salvation in a christocentric perspective. His preoccupation in this specific field had its main finality to attempt to connect the Christ announced by the Church as The Savior of the World with the Universe in evolution that aims the Escathological Plenitude in the Omega, Meta-Consummatory in the sótero-cosmic-evolutive process: that was the theme that constituted the third chapter. At last, his actual and relevant systematic view of the All is also a kind of mystical contemplation of a christified Cosmos; in a transfigured Universe in the Love of God that makes His Creation always New.
Descrever, objetivamente, depois de analisar, subjetivamente, as circunvoluções da Matéria em sua espácio-temporalidade evolutiva a partir do Homem, que marcha para a construção do seu eu definitivo, foi o ingente desafio do pe. Teilhard; e que na presente dissertação fora estudado ao longo de três capítulos. O primeiro capítulo delineia, portanto, a contextualização histórica da obra de Teilhard de Chardin e os aspectos fundamentais de sua Cosmovisão de modo a realçar, no decorrer do texto, a marca escatológica de seu pensamento. O segundo capítulo tratou, por sua vez, da estruturação teórica de seu pensamento: sua metodologia e epistemologia, e os traços da fundamentação cognitiva de sua teologia a partir do lugar teológico por ele privilegiado em reflexões dessa natureza: o Cosmos. Ademais, ele pensara o Mistério de Salvação sob uma perspectiva cristocêntrica. Sua preocupação neste campo específico tivera sua finalidade precípua na tentativa de relacionar o Cristo anunciado pela Igreja como Salvador do Mundo com um Universo em evolução que visa à Plenitude Escatológica no Ômega, Meta Consumatória do processo sóterocósmico- evolutivo: esta foi a temática que constituiu o terceiro capítulo. Enfim, atual e relevante, sua visão sistemática do Todo é também uma espécie de contemplação mística de um Cosmos cristificado; de um Universo transfigurado no Amor de Deus que faz Sua Criação sempre Nova.
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Souza, Maria Aparecida de$$d1953. "Criação e evolução: em diálogo com Teilhard de Chardin." Pontifícia Universidade Católica do Rio Grande do Sul, 2007. http://hdl.handle.net/10923/5273.

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In the light of the Doctrine of Creation and the Theory of Evolution this dissertation studies the Law of Complexity and of Conscience, of Teilhard de Chardin, developed in the work The Human Phenomenon. This law is used as a principle for the analysis of the actual scientific and religious debate between Creation and Evolution. The evaluation of the Teilhardian proposition, the inquiry of the phenomenon of globalization and the ecological crisis with its ethical and social implications is made. The plausibility of the action of such a Law in the transformation of the cosmos in a “cristico” universe is verified.
À luz da Doutrina da Criação e da Teoria da Evolução esta dissertação estuda a Lei de Complexidade e de Consciência, de Teilhard de Chardin, desenvolvida na obra O Fenômeno Humano. Esta é utilizada como princípio para a análise do atual debate científico e religioso sobre a relação entre Criação e Evolução. Faz-se a avaliação da proposição teilhardiana, o exame do fenômeno da globalização e da crise ecológica com suas implicações éticas e sociais. Verifica-se a plausibilidade da ação da mesma Lei na transformação do cosmo em um universo crístico.
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Guerra, Martiniere Luis Felipe. "La filosofía de la naturaleza en Teilhard de Chardin." Pontificia Universidad Católica del Perú, 2014. http://repositorio.pucp.edu.pe/index/handle/123456789/113804.

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Sebastião, Luís Miguel dos Santos. "Possibilidade de Fundamentação da Educação no Pensamento Cosmogenésico de Pierre Teilhard de Chardin." Doctoral thesis, Universidade de Évora, 2000. http://hdl.handle.net/10174/11056.

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"Sem resumo feito pelo autor"; - A origem profunda deste estudo radica na necessidade imperiosa que o autor sente, na sua prática profissional quotidiana, de ver e fazer ver, claramente, qual a legitimidade e o sentido do trabalho educativo. O contexto em que surge é o da formação de professores. Mais particularmente, é o da componente de pedagogia fundamental dessa formação, entendida a pedagogia fimdamental como a reflexão fundamentadora da acção particular que o Homem exerce sobre si próprio na busca do seu permanente aperfeiçoamento e que dá pelo nome de educação. Ora, se ao pensamento puro é possível viver sem "eira nem beira", para utilizar a expressão tão cara a William James, já a acção concreta não pode prescindir de um fundamento mínimo que a despolete, dirija e sustente. Mesmo que provisório e precário terá que ser, naquele momento e naquele contexto em que a acção decorre, ainda assim, um fundamento. Justamente por isso, formar professores - não nos aspectos estritamente técnico--profissionais que constituem "a arte de ensinar", mas nos aspectos ontológicos e existenciais que constituem "a arte de viver e de ajudar a viver", "a arte de ser e de fazer ser", necessária ao educar -, implica, forçosamente, a procura de uma visão fundamentadora. Mesmo mais que uma procura, pressupõe que se adira convictamente a essa visão, ainda que essa adesão seja temporária, provisória, e essa visão seja aberta, dinâmica e em permanente evolução. A "luz" que possibilita essa visão provém de muitos lugares do saber, das ciências naturais às ciências sociais, da filosofia à religião, da perenidade da tradição à efemeridade da moda, do senso comum à reflexão critica mais elaborada, do saber empírico à tecnologia mais sofisticada. Importa, porém, estar bem consciente de que a luz que ilumina a realidade não é, ainda, propriamente, a visão da realidade. Tal como a "visão dos olhos", também a "visão do espirito" pressupõe um trabalho interpretativo sobre o puro dado, de modo a que se constitua um quadro unificado e pleno de sentido na e para a consciência do sujeito que vê. Sendo assim, uma visão que possa fundar e legitimar o esforço educativo deverá constituir-se como um momento íntimo, interior, em que tudo conflui e se unifica numa representação global, geradora de sentido, a partir da qual a acção é já não só possível, como, até mesmo, imperativa. Uma das primeiras características, senão mesmo a primeira, que uma visão que ambicione fundar e legitimar as acções humanas deve ter é a da globalidade. Só compreendendo o interesse e a importância dos seus pequenos esforços individuais para os esforços colectivos da humanidade, é que o agente encontra a motivação e o élan necessários à sua acção. E, assim, a visão de que necessitamos terá que ser, forçosamente, uma visão global e unificadora do mundo e da vida. Uma mundividência. A visão que procuramos assumirá assim, inevitavelmente, a forma de uma "história do mundo", porque o Tempo, realidade primeira da experiência humana, impede que as visões do mundo sejam descritas . Para darem conta da totalidade da experiência humana elas têm que ser, obrigatoriamente, narradas. Estamos, pois, em condições de formular com precisão o problema que nos conduziu ao desenvolvimento deste estudo e que, se interessa ao formador de professores, interessa, também, ao educador em geral: Qual a narrativa do mundo que, não apenas legitima e dá sentido ao esforço educativo da humanidade, como potencia, ao máximo, as suas múltiplas capacidades?
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SANTOS, Gleidson Luiz Cabral. "A noosfera em Teilhard de Chardin: a história evolutiva do pensamento." Universidade Federal de Pernambuco, 2011. https://repositorio.ufpe.br/handle/123456789/19025.

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Nesse trabalho, investigamos os aspectos distintos da Antropologia filosófica teilhardiana. No curso evolutivo, que constitui o Fenômeno Humano, ressaltamos a História do Pensamento, o que resulta na formação de uma „esfera‟ pensante sobre a Terra: Noosfera. A partir da gênese da Vida no Mundo, as primeiras formas viventes manifestaram-se em Complexidade orgânica e em crescimento psíquico. Através dosdesdobramentosda Biosfera, revelaram-se a expansão dos seres vivos e a ascensão do psiquismo, até a aparição do Pensamento no Homo Sapiens. A presença do Homo Sapiensforma a Noosfera, o que envolve o nascimento das Culturas e Civilizações como o processo de Socialização. No Mundo moderno, a Totalização coletivista e a Personalização da Humanidade caracterizam a Socialização. Em seguida, o paroxismo da Socialização decorre na Globalização.
n this work, we investigateddifferentaspectsofTeilhardian philosophicalanthropology.In the evolutionary courseof the Phenomenon of Man, we emphasized the History of Thought, which ends with the formation ofathinking'sphere' onEarth, the Noosphere.Since the genesis of Life in the World, the first living forms showed organic Complexity and psychic growth.Because of developments oftheBiosphere, there were the expansionof living beings and the ascension of the psyche to the appearanceof the Thoughtin HomoSapiens.The presenceof HomoSapiensmolds the Noosphere, whichcovers the birthof Culturesand Civilizationsas the Socializationprocess.In theModern World, thecollectivistTotalization andthe Personalization of Mankind characterize theSocialization.Then, the paroxysm ofSocializationresults inthe Globalization.
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Laird, Martin S. "A study of the function of mysticism in the thought of Pierre Teilhard De Chardin." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Carrière, Marie-Rose. "L'évolution biologique et psychique selon Charles Darwin et Pierre Teilhard de Chardin." Thesis, University of Ottawa (Canada), 1993. http://hdl.handle.net/10393/6871.

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C'est a travers la science et par la science que l'Homme a pris conscience de son Evolution. L'Homme s'en est ensuite convaincu. La science demontre, en plus, que l'Evolution elle-meme est soutenue par un courant evolutif special qui se poursuit a travers la duree et l'espace. Elle est, cette Evolution, flexible, souple et tenace. Elle poursuit toujours son chemin et par En-Avant et par En-Haut. Rien ne peut l'en empecher. Elle continuera d'evoluer jusqu'au temps ou elle atteindra son point omega. L'Homme actuel peut couper le fil de l'Evolution bio-terrestre et meme rater le plus-etre de son Evolution. Mais pas celui de l'Evolution generale c'est-a-dire de l'Univers, car l'Evolution reussira malgre ces contre-coups. Ne nous attardons pas dans les dedales evolutifs. Qui nous dit que, seule, notre planete--Terre--soit un domaine d'intelligence? Attendons les nouvelles explorations ou les nouveaux signaux d'etres extra-terrestres$\sp1$! ftn$\sp1$cf. Teilhard de Chardin, Comment Je Crois, tome 10, "Une suite aux Problemes des Origines humaines: La Multiplicite des Mondes habites", 1953, p. 273.
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Souza, Maria Aparecida de. "Cria??o e evolu??o : em di?logo com Teilhard de Chardin." Pontif?cia Universidade Cat?lica do Rio Grande do Sul, 2007. http://tede2.pucrs.br/tede2/handle/tede/5895.

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? luz da Doutrina da Cria??o e da Teoria da Evolu??o esta disserta??o estuda a Lei de Complexidade e de Consci?ncia, de Teilhard de Chardin, desenvolvida na obra O Fen?meno Humano. Esta ? utilizada como princ?pio para a an?lise do atual debate cient?fico e religioso sobre a rela??o entre Cria??o e Evolu??o. Faz-se a avalia??o da proposi??o teilhardiana, o exame do fen?meno da globaliza??o e da crise ecol?gica com suas implica??es ?ticas e sociais. Verifica-se a plausibilidade da a??o da mesma Lei na transforma??o do cosmo em um universo cr?stico.
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Bueno, Laguna Marino. "Pierre Teilhard de Chardin: Derivaciones Filosóficas de La Teoría de La Evolución." Bachelor's thesis, Universidad Nacional Mayor de San Marcos, 2003. https://hdl.handle.net/20.500.12672/2680.

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Se hace una síntesis de la realidad científica hasta hoy conocida acerca de los orígenes de la vida, la aparición del hombre y las diversas concepciones del universo, tomando como base diferentes publicaciones y trabajos especializados. (Capítulo I) En el Capítulo II se expone la visión de Pierre Teilhard de Chardin sobre el origen del Universo y la aparición de la Vida que él llama Cosmogénesis y Biogénesis. Se expone la Teoría de Teilhard sobre la creación ex nihilo, la nada y la multitud. Al abordar el problema del cambio la tesis de Teilhard es que todo el Universo está en un proceso de cambio y que este descubrimiento viene a ser como el rayo que ilumina ante nuestros ojos la historia del Universo.Pero el cambio se realiza en el Tiempo, requiere tiempo. Ante el hombre se abren dos abismos: El Espacio y el Tiempo La vida presupone la Previda, pero más importante todavía es que para Teilhard es inútil el paradigma dualístico Espíritu – Materia expuesto por Descartes con su distinción entre “res cogitans y res extensa” porque para Teilhard hay “una sola materia que llega a ser espiritual.” En el Capítulo III se trata de la aparición del Hombre que Teilhard llama Noogénesis.Con la aparición del hombre la capa reflexiva pensante ha envuelto toda la Tierra. El Investigador Científico ( hoy día son legión) es una nueva especie, lo llama “Homo Progressivus” para él vale más saber que tener. El futuro del hombre es la unidad universal. Toda la evolución nos lleva a la socialización. Es una fuerza cósmica la que nos arrastra a la unidad. Como resultado de esta unidad el hombre llegará a una cuarta etapa: el punto Omega. Será el resultado de la unión de millones de cerebros, será un mundo cada vez más unido. Así como las células uniéndose hasta cierto grado de complejidad dieron origen al cerebro, así millones de cerebros unidos darán origen a una nueva humanidad. Al final de los tiempos Cristo (punto Omega) asumirá a toda la Humanidad.
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Kota, Victor M. "Le Christ cosmique de Pierre Teilhard de Chardin esquisse d'une etude de ses deux principaux ouvrages /." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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Books on the topic "De Chardin"

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Michel, Marianne Roland. Chardin. London: Thames and Hudson, 1996.

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Naughton, Gabriel. Chardin. London: Phaidon Press, 1996.

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Chardin. Geneva: Skira, 1991.

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Chardin. Oxford: Phaidon Press, 1986.

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Galeries nationales du Grand Palais (Paris), Royal Academy of Arts, Kunstmuseum im Ehrenhof (Düseldorf), and Metropolitan Museum of Art, eds. Chardin. London: Royal Academy of Arts, 2000.

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Michel, Marianne Roland. Chardin. Paris: Hazan, 1994.

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Cros, Philippe. Chardin. Paris: Adam Biro, 1999.

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Rosenberg, Pierre. Chardin. Paris: Flammarion, 1999.

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Chardin. New York: Abrams, 1996.

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Chardin. Lewisburg [N.J.]: Bucknell University Press, 1986.

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Book chapters on the topic "De Chardin"

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Halligan, Fredrica R. "Teilhard de Chardin." In Encyclopedia of Psychology and Religion, 2339–41. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_686.

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Halligan, Fredrica R. "Teilhard de Chardin." In Encyclopedia of Psychology and Religion, 1783–85. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_686.

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Stebbins, Morgan, Mark Popovsky, Kathryn Madden, Fredrica R. Halligan, Ann Moir-Bussy, Fredrica R. Halligan, Ronald Madden, et al. "Teilhard de Chardin." In Encyclopedia of Psychology and Religion, 901–2. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_686.

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Löwith, Karl. "Teilhard de Chardin." In Sämtliche Schriften, 305–30. Berlin, Heidelberg: Springer Berlin Heidelberg, 2022. http://dx.doi.org/10.1007/978-3-662-65933-5_10.

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Weber, Walter. "Teilhard de Chardin, Pierre." In Metzler Philosophen Lexikon, 875–77. Stuttgart: J.B. Metzler, 1995. http://dx.doi.org/10.1007/978-3-476-03642-1_278.

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Salmon, James F. "Pierre Teilhard de Chardin." In The Blackwell Companion to Science and Christianity, 565–77. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781118241455.ch49.

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Herrmann, Steven B. "Teilhard de Chardin: Cosmic Christ." In Encyclopedia of Psychology and Religion, 2341–44. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_9128.

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Herrmann, Steven B. "Teilhard de Chardin: Cosmic Christ." In Encyclopedia of Psychology and Religion, 1785–88. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_9128.

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Orth, Gottfried. "Teilhard de Chardin, Marie-Joseph Pierre." In Kindlers Literatur Lexikon (KLL), 1. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_20232-1.

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Cradduck, Lucinda. "Rubbra's homage to Teilhard de Chardin." In Spiritual Dimensions in the Music of Edmund Rubbra, 170–203. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003119555-6.

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Conference papers on the topic "De Chardin"

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Démoris, René. "Chardin ou la cuisine en peinture." In Littérature et arts à l'âge classique 1 : Littérature et peinture au XVIIIe s., autour des Salons de Diderot, par R. Démoris. Fabula, 2007. http://dx.doi.org/10.58282/colloques.611.

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Démoris, René. "Chardin et la nature morte : pouvoirs illégitimes ?" In Littérature et arts à l'âge classique 1 : Littérature et peinture au XVIIIe s., autour des Salons de Diderot, par R. Démoris. Fabula, 2007. http://dx.doi.org/10.58282/colloques.612.

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Démoris, René. "Diderot et Chardin : la voie du silence." In Littérature et arts à l'âge classique 1 : Littérature et peinture au XVIIIe s., autour des Salons de Diderot, par R. Démoris. Fabula, 2007. http://dx.doi.org/10.58282/colloques.635.

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King, E. "Motoring towards 2050: with road user charging." In IEE Seminar Road User Charging. IEE, 2003. http://dx.doi.org/10.1049/ic:20030114.

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Samuel, P. "Tolling in America." In IEE Seminar Road User Charging. IEE, 2003. http://dx.doi.org/10.1049/ic:20030115.

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Blythe, P. "Review of technology, standards and options." In IEE Seminar Road User Charging. IEE, 2003. http://dx.doi.org/10.1049/ic:20030116.

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Davies, B. "Road user charging in Bristol." In IEE Seminar Road User Charging. IEE, 2003. http://dx.doi.org/10.1049/ic:20030118.

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Catling, I. "The INITIATIVE project and GNSS/VPS/MPS standards." In IEE Seminar Road User Charging. IEE, 2003. http://dx.doi.org/10.1049/ic:20030121.

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Oerhy, B. "Electronic fee collection for heavy goods vehicles in Switzerland." In IEE Seminar Road User Charging. IEE, 2003. http://dx.doi.org/10.1049/ic:20030122.

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Bolte, F. "Electronic fee collection for heavy goods vehicles on German motorways." In IEE Seminar Road User Charging. IEE, 2003. http://dx.doi.org/10.1049/ic:20030123.

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Reports on the topic "De Chardin"

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Giles, Carrie, Carrie Ryder, and Stephen Lommele. Workplace Charging. Charging Up University Campuses. Office of Scientific and Technical Information (OSTI), March 2016. http://dx.doi.org/10.2172/1241090.

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Rinke, Helen Mae. LANL Charging Practices. Office of Scientific and Technical Information (OSTI), March 2018. http://dx.doi.org/10.2172/1430032.

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Muelaner, Jody Emlyn. Electric Road Systems for Dynamic Charging. SAE International, March 2022. http://dx.doi.org/10.4271/epr2022007.

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Electric road systems (ERS) enable dynamic charging—the most energy efficient and economical way to decarbonize road vehicles. ERS draw electrical power directly from the grid and enable vehicles with small batteries to operate without the need to stop for charging. The three main technologies (i.e., overhead catenary lines, road-bound conductive tracks, and inductive wireless systems in the road surface) are all technically proven; however, no highway system has been commercialized. Electric Road Systems for Dynamic Charging discusses the technical and economic advantages of dynamic charging and questions the current investment in battery-powered and hydrogen-fueled vehicles.
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Kontou, Eleftheria, Yen-Chu Wu, and Jiewen Luo. Electric Vehicle Infrastructure Plan in Illinois. Illinois Center for Transportation, December 2022. http://dx.doi.org/10.36501/0197-9191/22-023.

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We study the allocation of dynamic electric vehicle charging investments from the policymaker’s perspective, which aims to meet statewide emission-reduction targets for the Illinois passenger vehicle sector. We determine statewide charging deployment trajectories over a 30-year planning horizon and estimate their emission reduction. Electric vehicle demand functions model the electrified vehicle market growth and capture network externalities and spatial heterogeneity. Our analysis indicates that most chargers need to be deployed in the first 10 to 15 years of the transition to allow benefits to accrue for electric vehicle drivers, availability of home charging influences consumers’ choice and drivers’ electrified travel distance, charging stations should be prioritized for frequent long-distance drivers, and spatial effects are crucial in accurately capturing the demand for electric vehicles in Illinois. We also develop a multi-criteria suitability map to site charging stations for electric vehicles based on economic, societal, and environmental justice indicators. We identify census tracts that should be prioritized during Illinois’ statewide deployment of charging infrastructure along with interstates and major highways that traverse them. Major interstates and highways I-90, I-80, I-55, and I-57 are identified as having high siting suitability scores for charging stations. Last, a novel location model was developed for equitable electric vehicle charging infrastructure placement in the Illinois interstate and major highway network. Two objectives were set to reduce detours and improve the ability to complete long-distance trips for low-income electric vehicle travelers and multi-unit dwelling residents. Our analysis indicates that if the system’s efficiency is the only consideration, low-income/multi-unit housing resident travelers are most likely to fail to complete their trips, while an equitable charging siting could mitigate this issue.
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Yager, Eric. Self-Charging Battery Project. Office of Scientific and Technical Information (OSTI), July 2007. http://dx.doi.org/10.2172/1122929.

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Karner, Donald, Thomas Garetson, and Jim Francfort. EV Charging Infrastructure Roadmap. Office of Scientific and Technical Information (OSTI), August 2016. http://dx.doi.org/10.2172/1369380.

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Larsen, Brian Arthur. Quick spacecraft charging primer. Office of Scientific and Technical Information (OSTI), March 2014. http://dx.doi.org/10.2172/1259644.

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Smith, G. G. Ressources canadiennes en charbon. Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 1989. http://dx.doi.org/10.4095/126736.

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Ruggiero, S. T. Single-electron charging effects. Office of Scientific and Technical Information (OSTI), December 1991. http://dx.doi.org/10.2172/5152751.

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Johnson, Jay. Securing Vehicle Charging Infrastructure. Office of Scientific and Technical Information (OSTI), October 2020. http://dx.doi.org/10.2172/1706221.

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