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Rudolf B. Brun [6]R. Brun [2]Rudolf Brun [2]Rocio Marisol Brun [1]
  1.  54
    Cosmology, Cosmic Evolution, and Sacramental Reality: A Christian Contribution.Rudolf B. Brun - 2002 - Zygon 37 (1):175-192.
    From the Christian perspective, creation exists through the Word of God. The Word of God does not create God again but brings forth the absolute “otherness” of God: creation. The nature of God is to exist. God is existence as unity in the diversity of God the Father, the Son, and the Holy Spirit. The gift of created existence reflects the triune nature of the Word of God. It is synthesis of diversity into unity that creates. Nature brings forth new (...)
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  2.  10
    rol de la figura de la mujer en la filosofía constructivista de Nietzsche.Rocio Marisol Brun - 2024 - Metanoia 9 (1):112-132.
    Examinaremos aquí una interpretación del pensamiento de Friedrich Nietzsche, a menudo considerado misógino, que sugiere una lectura alternativa en la que se resalta la importancia de la figura de la mujer en su filosofía. Ciertos fragmentos de Nietzsche encuentran relación entre determinado tipo de figura de mujer con su noción de verdad y conocimiento, enriqueciendo su perspectivismo. Nuestra hipótesis de trabajo es que esto trae aparejado, a su vez, una afirmación de la vida. En otras palabras, sostenemos que la mencionada (...)
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  3. (2 other versions)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).
     
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  4. 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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  5.  75
    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.
    The idea that the Creator has a plan for creation is deeply rooted in the Christian notion of Providence. This notion seems to suggest that the history of creation must be the execution of the providential plan of God. Such an understanding of divine providence expects science to confirm that cosmic history is under supernatural guidance, that evolution is therefore oriented toward a goal—to bring forth human beings, for example. The problem is, however, that science finds evidence for neither supernatural (...)
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  6.  57
    Integrating evolution: A contribution to the Christian doctrine of creation.Rudolf B. Brun - 1994 - Zygon 29 (3):275-296.
    Science has demonstrated that the universe creates itself through its own history. This history is the result of a probabilistic process, not a deterministic execution of a plan. Science has also documented that human beings are a result of this universal, probabilistic process of general evolution. At first sight, these results seem to contradict Christian teaching. According to the Bible, history is essentially the history of salvation. Human beings therefore are not an “accident of nature” but special creations to be (...)
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  7.  43
    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.  72
    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.  11
    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. 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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