Relevant bibliographies by topics / John Haught

Academic literature on the topic 'John Haught'

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Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "John Haught"

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Brant, Lynn A. "John Haught and the New Atheists." Religion & Education 35, no. 3 (October 2008): 95–116. http://dx.doi.org/10.1080/15507394.2008.10012427.

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Michaud, Ann M. "JOHN HAUGHT-FINDING CONSONANCE BETWEEN RELIGION AND SCIENCE." Zygon® 45, no. 4 (November 14, 2010): 905–20. http://dx.doi.org/10.1111/j.1467-9744.2010.01141.x.

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Silva, Maria Freire da. "Cristianismo e ciência. Para uma teologia da natureza." Revista de Cultura Teológica. ISSN (impresso) 0104-0529 (eletrônico) 2317-4307, no. 69 (June 13, 2013): 159. http://dx.doi.org/10.19176/rct.v0i69.15429.

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Hohman, Benjamin J. "Prolegomena to Any “Metaphysics of the Future”: A Critical Appraisal of John Haught's Evolutionary Theology." Horizons 46, no. 2 (December 2019): 270–95. http://dx.doi.org/10.1017/hor.2019.56.

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This article examines John Haught's proposal for a “metaphysics of the future” within his program for an evolutionary theology. After offering an overview of Haught's metaphysics and its roots in process thought, it argues that Haught's account undermines his larger goal of dialogue between science and religion by making all knowledge of reality dependent on a prior and explicitly religious experience. This critique is brought into greater relief through a comparison with the thought of Bernard Lonergan, whose epistemology and metaphysics Haught has engaged numerous times throughout his career. The final section suggests one way of reframing Haught's project that avoids these serious issues without jettisoning his important core insights.
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Peters, Ted. "CONSTRUCTING A THEOLOGY OF EVOLUTION: BUILDING ON JOHN HAUGHT." Zygon® 45, no. 4 (November 14, 2010): 921–37. http://dx.doi.org/10.1111/j.1467-9744.2010.01142.x.

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Braverman, John M. "Science and Faith: A New Introduction by John F. Haught." Theology Today 72, no. 2 (June 19, 2015): 236–37. http://dx.doi.org/10.1177/0040573615578383a.

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Sweetman, Brendan. "Haught, John F. Responses to 101 Questions on God and Evolution." National Catholic Bioethics Quarterly 2, no. 2 (2002): 350–51. http://dx.doi.org/10.5840/ncbq20022267.

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Schaab, Gloria L. "AN EVOLVING VISION OF GOD: THE THEOLOGY OF JOHN F. HAUGHT." Zygon® 45, no. 4 (November 14, 2010): 897–904. http://dx.doi.org/10.1111/j.1467-9744.2010.01140.x.

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Scarfe, Adam C. "God after Darwin: A Theology of Evolution - By John F. Haught." Religious Studies Review 35, no. 3 (September 2009): 152. http://dx.doi.org/10.1111/j.1748-0922.2009.01358_2.x.

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Ashley, Matthew. "The New Cosmic Story: Inside our Awakening Universe by John F. Haught." Spiritus: A Journal of Christian Spirituality 19, no. 1 (2019): 166–68. http://dx.doi.org/10.1353/scs.2019.0022.

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Dissertations / Theses on the topic "John Haught"

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Jang, Jaeho. "The doctrine of theodicy in a scientific age : examining the evolutionary theology of John Haught and the Daoist philosophy of Zhuangzi." Thesis, University of Edinburgh, 2017. http://hdl.handle.net/1842/25822.

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Modern evolutionary science has brought a sharp focus to bear on the problem of evil, and especially of natural evil and suffering in the natural world. Moreover, I believe that contemporary theodicy may benefit from engagement with the East Asian religion, Daoism. Therefore, I will comparatively examine the work of the evolutionary theodicy of Haught and the Daoist philosophy of Zhuangzi. I will not cover all of the thought of Haught and Zhuangzi, but instead I will focus on their ideas concerning the problem of evil, and develop them in harmony with evolutionary science. In order to do this comparative study, I will suggest the necessity of a new methodology, and propose five steps for the comparative work between religion and science and between Christianity and Daoism: description, comparison, generalisation, differentiation and supplementation. Based on this methodology, I will generalise the ideas of Haught and Zhuangzi on evil into seven different theodicies (the natural state defence, the free action defence, the suffering God defence, the hidden God defence, the harmony defence, the progress defence, and the final fulfilment defence). I will then supplement the evolutionary theodicy of Haught with the Daoist ideas of Zhuangzi on the basis of their differences. The main aim of this study is to develop Christian theodicies to inform both the West and the East in a scientific age by comparing the evolutionary theology of Haught and the Daoist philosophy of Zhuangzi. I will suggest that Western evolutionary theodicies would benefit from engagement with the Daoist philosophy of Zhuangzi, and that the evolutionary theodicy of John Haught might be of benefit in an Asian Christian context. I also expect that the Daoist philosophy of Zhuangzi can be seen in a new light through conversation with the evolutionary theology of Haught and evolutionary science generally. I hope that this thesis can be a catalyst for comparative study between religion and science and between Christianity and Daoism.
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Foord, Peter Michael, and res cand@acu edu au. "Theology Engaging Evolutionary Theory: Fresh insights into the nature of God." Australian Catholic University. School of Theology, 2004. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp45.29082005.

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This thesis explores the work of three theologians, Arthur Peacocke, John Haught and Denis Edwards, each of whom has made a significant contribution to the dialogue between contemporary evolutionary biology and the Christian understanding of God. The thesis explores and analyses how evolutionary theory throws light on key theological themes such as the nature of God's providence, especially in relation to pain, suffering and evil, and the meaning of Jesus Christ. The thesis involves a critical reading of the selected theologians' works, with their respective emphases on classical, process and kenotic types of theological thinking, and also draws on resources from the classical theological tradition, primarily St. Thomas Aquinas. The study gives a positive assessment of the contributions of the three chosen authors. It highlights the critical importance that theological methodology plays in formulating insights into the relationship of God to evolutionary processes. Peacocke emphasises the use of critical realism as the most credible methodology for theology, consistent with its use by science. Haught agrees with this approach stressing, however, that the data of theology is not the same as that for science. Consequently, he argues that theology ought to constitute the deepest layer of explanation for understanding reality and for understanding God as the ultimate explanation for evolution. Edwards argues that we must find a way of talking about God that is consonant with the reality of the world but that this God always remains ultimately Mystery. Peacocke, Haught and Edwards explore the usefulness of kenotic theology for explaining how belief in an omnipotent and supremely loving God can be reconciled with the existence of pain, suffering and evil in the creation. Although a kenotic approach can account for the scientific evidence of a “self-creative” and emergent cosmos along with the presence of suffering and evil, a more comprehensive theological viewpoint must include an understanding of how God is active in creation, sustaining it in existence and drawing it towards its divinely ordained end. Haught's argument for the presence of genuine contingency in the cosmos as evidence of God's on-going creativity is critically examined. Genuinely new possibilities, in evolutionary terms, new species, cannot be explained by material causation alone. In his “metaphysics of the future”, Haught argues that, despite the enormity of pain and suffering evidenced in evolution, God continues to lovingly draw the creation towards a hopeful and promised future in God. This thesis appreciates the value of Edwards’ trinitarian “God of evolution” for it combines a more classical theological approach with evolutionary theory. For Edwards, biological evolution is seen as a process within an ontologically relational creation that reflects the divine relations of the Trinity. The creation of being-in-relation flows out of, and reflects, the divine trinitarian relations of mutual love. Edwards’ insights into the nature of original sin and grace within an evolutionary context are also positively assessed. Both Peacocke and Edwards propose a Wisdom Christology as the most fruitful link between the biblical Sophia tradition and a creation theology, holding together insights on the divine Being, Wisdom and the Christ-event itself. Aspects of process and kenotic theologies can be usefully combined with Aquinas' expansive notion of God as ultimate Being. Through this synthesis, the drama of evolution is more intimately related with the ultimate reality, the Mystery of God. Throughout this thesis, gender-neutral language has been maintained except in some quotations of St. Thomas Aquinas.
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Correale, Natanael. "Att äta kakan och ha den kvar : En hållbarhetsprövning av John Haughts evolutionsteologi." Thesis, Uppsala universitet, Teologiska institutionen, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-235455.

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Hauert, John [Verfasser]. "Ergebnis- und prozessorientierte Stabilisierungsmechanismen und staatliches Regulierungsinteresse : Eine investitionsrechtliche Untersuchung unter besonderer Berücksichtigung des Rohstoffsektors in Westafrika / John Hauert." Baden-Baden : Nomos Verlagsgesellschaft mbH & Co. KG, 2016. http://d-nb.info/1122045182/34.

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Ariel, Olivier. "Analyse de l’expression génique des macrophages bovins face à la maladie de Johne et leur réponse à l’infection in vitro par Mycobacterium avium sous-espèce paratuberculosis." Mémoire, Université de Sherbrooke, 2017. http://hdl.handle.net/11143/11087.

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Mycobacterium avium ssp. paratuberculosis (MAP) est l’agent pathogène responsable de la maladie de Johne qui est aussi connue sous le nom de paratuberculose. Cette maladie affecte principalement les ruminants, mais également d’autres animaux d’élevages et sauvages. Les mécanismes de pathogenèse de la paratuberculose sont toujours peu compris, mais il est connu que MAP est capable de s’évader du système immunitaire de son hôte pendant plusieurs années en utilisant les macrophages comme réservoir principal. L’effet de MAP dans l’infection des macrophages est souvent étudié en utilisant des vaches saines ou encore infectées de façon expérimentale, mais les études sur l’effet à long terme de la paratuberculose en étudiant les macrophages de vaches atteintes sont manquantes. Dans mon projet, le transcriptome de macrophages primaires dérivés des monocytes circulants infectés in vitro par MAP a été analysé par séquençage haut débit de l’ARN (RNA-seq). Des différences importantes dans les interactions hôtes-pathogènes ont été observées dans les signatures d’expression génique des vaches diagnostiquées comme négatives ou positives. Ces modifications mettent en lumière la mise en place de processus durables dans l’établissement de la paratuberculose. Les modifications clés observées lors de mon projet sont un débalancement immunométabolique, un changement dans l’homéostasie du cholestérol et des lipides intracellulaires, ainsi qu’un patron d’expression génique associé à l’établissement d’une tolérance mémoire chez les macrophages. En effet, les résultats obtenus lors de ce projet consolident l’hypothèse selon laquelle MAP pourrait induire un état de type tolérance dans les monocytes sanguins périphériques circulants lorsqu’ils se différencient en macrophages. De ce fait, MAP pourrait promouvoir davantage la persistance de la maladie en influençant le comportement des macrophages à long terme. Cette étude contribue à une meilleure compréhension du contrôle de MAP sur les cellules immunitaires et de ses mécanismes de survie.
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Books on the topic "John Haught"

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The arms conspiracy trial: Ireland, 1970 : the prosecution of Charles Haughey, Captain Kelly, John Kelly, and Albert Luykx. Belfast: Belfast Magazine, 2009.

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Clifford, Angela. The arms conspiracy trial: Ireland, 1970 : the prosecution of Charles Haughey, Captain Kelly, John Kelly, and Albert Luykx. Belfast: Belfast Magazine, 2009.

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Knight, David. Coleridge and Chemical Philosophy. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198799511.003.0007.

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Chapter 6 begins the section on Coleridge’s contemplative worldviews, and chronologically follows Coleridge’s lifetime fascination with medicine as its focus shifted from anatomy, the analysis of structures, towards physiology, elucidating the processes of life. He believed that all sciences should progress from a static to a dynamic worldview, making them worthy of contemplation, feeding Reason rather than just understanding. Coleridge met Humphry Davy, whose dynamical researches on laughing gas and electrochemistry delighted him. Coleridge became a critic of science as well as literature, rejoicing as Davy isolated new metals, cast light on acidity, and invented the miners’ safety lamp. But after 1820 Davy turned haughty, and Coleridge deplored chemists’ empire-building as science became a professional career; while in medicine French materialism threatened the dynamic vitalism of John Hunter that Coleridge and his host James Gillman favoured. Sadly science, once so promising, looked decreasingly suitable for his kind of philosophical contemplation.
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John Fahey : Your Past Comes Back to Haunt You: The Fonotone Years 1958-1965. Dust-to-Digital, 2016.

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1954-, O'Kelly Mick, O'Toole Fintan 1958-, and Gallery of Photography (Dublin, Ireland)., eds. The lie of the land: [Mick O'Kelly, John Duncan, Pádraig Murphy, Anthony Haughey, Victor Sloan, Paul Seawright. Dublin: Gallery of Photography, 1995.

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Cuder, Primavera, and Jesús López-Peláez Casellas, eds. Lust’s Dominion; or, the Lascivious Queen / El dominio de la lujuria, o, la reina lasciva (ca. 1598-1600), by/de Thomas Dekker, John Marston, John Day, William Haughton. Peter Lang D, 2019. http://dx.doi.org/10.3726/b15657.

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The Cases That Haunt Us: From Jack The Ripper To Jon Benet Ransey, The. Books on Tape, Inc., 2001.

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1953-, Bingham Robert, and Brooklyn Museum, eds. Working in Brooklyn: Installations : Robert Bingham, Joanne Brockley, Amy Hauft, Bill Jones, Susanne Muel, David Nyzio, Ron Rocco, Stephanie Rowden, TODT, John Toth, August 3 to October 15, 1990, the Brooklyn Museum. Brooklyn, N.Y: The Museum, 1990.

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Douglas, John E. Cases That Haunt Us: From Jack the Ripper to Jon Benet Ramsey, the FBI's Legendary Mindhunter Sheds New Light on the Mysteries That Won't Go Away. Scribner, 2001.

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Book chapters on the topic "John Haught"

1

Jang, Jaeho. "Are Humans Special? Examining John Haught’s Idea of ‘Information’ and the Daoist Idea of Qi in the Zhuangzi." In Issues in Science and Theology: Are We Special?, 297–306. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-62124-1_22.

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Lane, Belden C. "Conclusion." In The Great Conversation, 252–72. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190842673.003.0016.

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The conclusion deals with four pressing questions raised by the book—scientific, philosophical, theological, and ethical. Is this notion of a Great Conversation simply a fanciful idea or is it a truth whose time has come? How do we widen our skills in listening and responding to the “others”? How do we conceive of God as playing a role in this conversation? And given the current ecological crisis, what are the ethical implications of all this? Forest biologists like Suzanne Simard, Peter Wohlleben, and Robin Wall Kimmerer have done exciting work in researching the communicative capacities of trees. Creative efforts at interspecies communication in general have been pursued by Celia Deane-Drummond, Luther Burbank, Jim Nollman, and Buck Brannaman. Those who have explored God’s wild and creative relationship to nature include Annie Dillard, Wlater Kasper, and John Haught. Joanna Macy and Elizabeth Johnson emphasize the importance of our listening to the rest of the natural world as a starting point in the exercise of ecological responsibility.
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Harsin, Jayson. "21- The Rumor « John Kerry is French » i.e. Haughty, Foppish, Elitist, Socialist, Cowardly and Gay: Anti-American." In La France dans le regard des États-Unis, 325–48. Presses universitaires de Perpignan, 2006. http://dx.doi.org/10.4000/books.pupvd.23709.

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Öhrström, Lars. "Of Pea-Soup, Dangers of Coffee in the Morning, and the Test of Mr Marsh." In The Last Alchemist in Paris. Oxford University Press, 2013. http://dx.doi.org/10.1093/oso/9780199661091.003.0024.

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Friday the thirteenth is supposed to be the unlucky day, but for ex-King Eric XIV of Sweden it must have been a Thursday, because Thursdays are pea-soup days, at least in Sweden and Finland. It may only be a persistent myth that the arsenic trioxide (As2O3), which probably killed him, was put in his pea-soup on the order of his half-brother John III. That is, the pea-soup bit may be a myth, not that his brother John was the instigator. He had already held his schizophrenic older brother Eric prisoner for nine years, and a number of incriminating documents have been preserved. Eric died in 1577, and his fate mirrors that of Mary Stuart, who was sentenced to a more conventional execution by her cousin Elizabeth I ten years later. Oddly enough Eric had, with a certain hubris one must say, tried to negotiate marriages with both these distinguished ladies, and was only a few days from sailing off to meet Elizabeth in person when his father Gustav Wasa died in 1560 distracting him with other matters for a while. In 1577 there was no good way to analyse arsenic and establish murder by poison, but in 1829 the situation was different. When John Bodle was tried for having murdered his grandfather, octogenarian George Bodle, on his farm in Plumstead near Woolwich, the prosecution could provide an expert witness, James Marsh, inventor and (among other things) assistant to Michael Faraday. Marsh, through the foresight of the local police, who were already suspicious, and had preserved both the last coffee George Bodle had drunk and his stomach contents, analysed both for arsenic. This he did by adding hydrogen sulphide (H2S), a foul-smelling, flammable, and poisonous gas that used to haunt undergraduate chemistry labs when I was young. Dangerous as it may be, rather elementary precautions make it safe to handle H2S even for first-year students, and it was used in much the same way as by Marsh—for hunting down metal ions.
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Fazio, Michele. "Past Lives." In Working-Class Comic Book Heroes, 49–80. University Press of Mississippi, 2018. http://dx.doi.org/10.14325/mississippi/9781496816641.003.0002.

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In Robert Kirkman’s graphic narrative The Walking Dead, the zombie apocalypse acts an equalizing force, bringing together disparate groups of survivors from all walks of life, who join forces to combat the living dead. Yet Kirkman’s emphasis on each character’s work history sheds light on the divisive class and economic power that continues to haunt protagonist Rick Grimes and a host of minor characters who display a profound sense of disillusionment and worker alienation in attempting to achieve the American Dream. Kirkman’s anti-capitalist slant as demonstrated by many of the characters’ relief in having escaped the endless cycle of commerce, consumerism, and capitalism that consumed their lives before the zombie invasion occurred becomes a useful tool to discuss how labor impacts lived experience.
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