Works on this Site

Title Click for Text	Abstract	Keywords	Author(s)	Publication Details
2003-2004 Archaeology Grant Applications: Outline			Kevin Sharpe	In process
Report on the 2004 Rock Art Society of India Congress, the 10th Congress of the International Federation of Rock Art Organizations			Kevin Sharpe	International Newsletter on Rock Art 42 (2005), pp. 18-19
2004-2005 Archaeology Grant Applications: Outline			Kevin Sharpe	In process
31/12/69			K. J. Sharpe	Unpublished poem
A Physical Yet Spiritual Basis for Consciousness: From The Neuroscience Of Roger Penrose, or The Neuroscience of Roger Penrose and God’s Interaction with the World			Kevin Sharpe	A proposal
Agape and Oxytocin. For the JTF conference startoff			Kevin Sharpe and Rebecca Bryant
Aim, Method, and Results of the 1976 Expedition			Christine E. Sharpe and Kevin J. Sharpe	An unpublished report
Alexander Marshack, 1918-2004			Leslie Van Gelder and Kevin Sharpe	To appear in the International Newsletter on Rock Art
Alexander Marshack, 4 April 1918-20 December 2004			Leslie Van Gelder and Kevin Sharpe	To appear in Rock Art Research
Proposal for All That is Real: A Scientific Vision of the Spiritual Whole	This book joins the quest for patterns. Our time has seen a specialization of knowledge with the most important discoveries remaining obscure to those outside. We thus too easily lose track of the most elegant and powerful explanatory intuition of all: that the whole of reality, all our experience, expands from one universal, creative principle. This book pursues that dream along the boundaries of modern science. We explore cosmology, evolution, complexity theory, chaos, and quantum physics in a manner suitable for lay people as well as for scholars. The focus always lies upon fundamentals: what do these discoveries mean? The laws guiding our universe tell us more than simply what happens; they provide the framework for us to consider our hidden as well as our explicit assumptions about the world. Ideas don’t stand alone, but lie embedded within a web of interrelated concepts. Metaphysical truths stand at the center of our webs of belief, and seismic consequences accompany their alteration. "The most incomprehensible thing about the universe is its comprehensibility." Albert Einstein captures our fascination with the laws of nature, but hints at a deeper project: the study of the laws themselves. Our challenge is to understand our understanding and hence more adequately appreciate the significance of our discoveries. Only then can we embed them into our experience of the world and touch the meaning of reality.		Kevin Sharpe and Jonathan Walgate	Book proposal. In process
All You Need Is...Oxytocin. For 1996 ESSSAT conference presentation			Kevin Sharpe
Altruism after Sociobiology. Loccum 1992. Brief version of EP04			Kevin J. Sharpe
The Analysis of Digital Line Markings			Kevin Sharpe, Mary Lacombe, and Helen Fawbert	A proposal
				Unpublshed adaptation of AR03 for the aborted meander book
An Analysis of Prehistoric Engravings on Boulders in Koonalda Cave, South Australia			Christine E. Sharpe and Kevin J. Sharpe	National Geographic Society Research Reports, 1976 Projects (Washington, DC: National Geographic Society, 1978), pp. 31-50.
The Anthropic Principle: Life in the Universe	The anthropic principle, that the universe exists in some sense for life, has persisted in recent religious and scientific thought because it derives from cosmological fact. It has been unsuccessful in furthering our understanding of the world because its advocates tend to impose final metaphysical solutions onto what is a physical problem. We begin by outlining the weak and strong versions of the anthropic principle, and review the discoveries that have led to their formulation. We present the reasons some have given for ignoring the anthropic implications of these discoveries, and find these reasons wanting - a real phenomenon demands real investigation. Theological and scientific solutions of the problem are then considered and criticized; these solutions provide dead-ends for explanation. Finally, we pursue the path that explanation must follow and look at the physical details of the problem. It seems clear the anthropic principle has been poorly framed. Removing the ambiguities surrounding the meaning of “life” may lead to more profitable investigations.		Kevin Sharpe and Jonathan Walgate	Zygon: Journal of Religion and Science 37 (4) December 2002: 929-939
Applying Zipf, Internal, and Forensic Analyses to Three Panels of Finger Flutings in Rouffignac Cave, France			Kevin Sharpe and Leslie Van Gelder	In process
Aquinas and What God Does			Kevin Sharpe
Archaeology Writing Fragment			Kevin Sharpe	A fragment of an archaeology paper
Archaeology, 'Doing Theology Scientifically,' and the Laws of Life			Kevin Sharpe	A proposal
Archaeology, Religion, and the Bible			Kevin J. Sharpe	Unpublished
Australian Line Markings			Kevin Sharpe	A research project proposal
Australian Markings in the Koonalda Style			Kevin Sharpe	A research project proposal
Australia's Early Writing			Kevin Sharpe	A proposal
Awakening Dreams			Kevin Sharpe	Presented to the First Roundstone Conversation on Place and Story, Roundstone, Co. Galway, Ireland, 23-27 March 2005
Bampton Lectures 2001 proposal			Kevin Sharpe
Behavioral Genetics: The New Reductionism			Kevin Sharpe and Rebecca Bryant	Submitted for Publication
Believing in Belief: The Pelican on the Billabong	The universe is too vast and complex for any one system to encompass it in its entirety. What makes a belief system "work" is not the accuracy but the efficacy of its tenets for those who believe in it. This essay explores the mind and matter of belief.		Kevin Sharpe	Science & Spirit 11:3 (July-August 2000), pp. 14-15
Between the Idea and the Reality: God in an Age of Science			Kevin Sharpe	Being put on site
			Kevin Sharpe	In process
Beyond Complementarity: The 'Ladder' Model for the Integration of Science and Theology			Kevin J. Sharpe	Unpublished
Beyond Donald MacKay's Complementarity for Relating Science and Theology			Kevin Sharpe	unpublished
Beyond Internal Analysis: What Flutings Can Tell			Kevin Sharpe and Leslie Van Gelder	To appear in a Festchrift for Alexander Marshack
Beyond the Beyond			Kevin Sharpe
Biology Intersects Religion and Morality	Morality is only a biological adaptation and hence God doesn't exist. Michael Ruse claims this from his understanding of sociobiology. It is easy to see why many theologians then dismiss the sociobiological analysis of morality. Arthur Peacocke says that, while the spiritual and mental life does have a biological root and must satisfy requirements evolution set up long ago, on top of this people can interpret themselves to themselves at their own level of cultural development. The mental is continuous with and a development from and beyond the biological. Ruse would agree: culture has a role in mediating biological behavior, even if secondary, a role not determined by biology. He would add that the content of much spiritual and mental life arises from biological mechanisms. Ruse and Peacocke reach an impasse. That God is amoral is another response to Ruse. Morality has nothing to do with God; it has only to do with, and comes from, human beings. Cultures need to discover or work out their morality according to human nature, they need to discern the good biological inclinations from the bad. This constructive development of sociobiological insights then leads to the question: Where can western culture find a morality that people would feel is right?	Michael Ruse, Arthur Peacocke, science and religion, sociobiology, morality, reductionism, theology	Kevin J. Sharpe	Biology and Philosophy 7 (1992): 77-88
The Biology of Meaning			Kevin Sharpe	Presented to the Fourth Roundstone Conversation, Roundstone, Ireland, 23-27 April 2008
The Biology of Meaning: Fundamental Desires Driven by the Desire for Happiness			Kevin Sharpe	In process
The Boulder Engravings in the Upper Chamber of Koonalda Cave, South Australia			Christine E. Sharpe and Kevin J. Sharpe	Unpublished paper, 1980
Burrow Bickering			Kevin J. Sharpe	Unpublished short story
The Camel			Kevin Sharpe	Unpublished story
Camellias and Happiness: An Integration of Science and Religion	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.		Kevin Sharpe and Rebecca Bryant	Quodlibet 4 (1), Winter 2002. Online at www.Quodlibet.net
Can Spirituality Affect Health?			Kevin Sharpe and Rebecca Bryant	Science & Spirit 9(3) 1998: 4-5
Catastrophe Theory			Kevin Sharpe	Notes on CT and theology
Causality and Creation: The Quantum Footprint	Origins demand explanations. We look back at the beginning of the universe and ask what “caused” the Big Bang? The anthropic principle posits an intelligent creator; the “many-universes” theory suggests a one-time, wild-change origin against incalculable odds. But do both sides miss the point? Kevin Sharpe and Jon Walgate explore the ways that quantum physics is rephrasing the question of origins.		Kevin Sharpe and Jonathan Walgate	Science & Spirit 10:4 (November-December 1999), pp. 10-11
Chess and the Real World: Reduce or Emerge?			Kevin Sharpe and Jonathan Walgate	Science & Spirit Spirit
Children and Paleolithic 'Art': Indications from Rouffignac Cave, France			Kevin Sharpe and Leslie Van Gelder	International Newsletter on Rock Art 38 (2004), pp. 9-17
Christian Theology and the Physics, Metaphysics, and Mathematics of David Bohm	David Bohm's name is often associated with the development of holistic thinking and theory-making within physics. Bohm has mounted successive and related offenses since the 1950's in particular within quantum theory, but with considerably wider ramifications for the whole of physics and for our general understanding of reality and epistemology. A great deal of popular interest in Bohm and the new physics (i.e., the physics of the twentieth century arising out of quantum theory and the relativity theories) has arisen of late from those with a mystical and Eastern religious perspective; Fritjof Capra's book The Tao of Physics is a good example. However, much of this interest is impaired with excessive and uncritical journalistic enthusiasm. Very little critical work on Bohm's ideas has been undertaken from any, let alone a Christian, perspective. To view this work, follow these links: Title, Contents, and Preliminaries Abstract Introduction Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Bibliography Vita My intention in this dissertation is to explore the physics of Bohm and his co-workers - whom I have labeled the Birkbeck School after the college in which Bohm and some of his fellow thinkers hold or have held positions - and to seek some of the ramifications of this physics for Christian theology. The problem I address is this: Are the metaphysics, physics, and mathematics of the Birkbeck School of relevance for theology? The dissertation is in six chapters divided into two parts. Part One is entitled "The Metaphysics, Physics and Mathematics of Bohm and the Birkbeck School," and Part Two is entitled "Religion and the Metaphysics, Physics, and Mathematics of Bohm and the Birkbeck School." Together they survey the physical theories of Bohm and reactions to them, examine his underlying metaphysical and religious beliefs, and attempt to respond to the physics and metaphysics from a theological point of view. The first chapter covers "Hidden Variables Theories." Bohm's first attempt at utilizing the concept of the indivisibility of all material processes is dubbed a hidden variables theory. One can approach this theory from the question of indeterminacy at the subatomic level: that we cannot, for instance, know with precision the position and momentum of an electron at any one moment of time. What is the indeterminacy due to? The hidden variables theory suggests that it is due to a temporary ignorance on the part of us humans. Observed results are in fact determined by variables hidden from us, escaping our observation. A totally new theoretical structure, Bohm hoped, will arise and restore determinism by demonstrating that apparent randomness at one level can be described as the statistical averaging of behavior resulting from exact laws at a lower level. A variety of hidden variables theories have been put forward, Bohm's name having been closely associated with two. The first saw the light of the publishing day in 1952, and went through the usual procedure of defense and restatement. In this chapter I explain this proposal, its successors (including the quantum potential theory), criticisms of it (including von Neumann types of theorems attempting to prove the nonexistence of hidden variables, and its relationship to the usual Copenhagen interpretation of quantum mechanics), and I explore some of its philosophical consequences. Chapter Two is entitled "Out of the Classical Order." Much of twentieth century physics represents an interaction with and a divergence from what is often referred to as classical physics. Bohm is no exception, except that his points or emphases of divergence are not always those followed by other physicists of this era. The classical order used in physics derives from the physics of Newton and its philosophical undergirding. The universe is assumed to be resolvable into parts which exist independent of each other and which move in a vacuum or a void, or, in their idealization, are extensionless particles. They are able to interact as do the parts of a machine, and are analyzable in terms of the positions of their constituent objects at successive moments of time. A cleavage from the classical notion of order came with Einstein's relativity theories. Rather than taking point particles or quasi-rigid bodies as the primary concepts, relativity suggests that they should be expressed in terms of processes and events. The total field of the universe is indivisible and primary, particles being approximate abstractions from the total field. In moving from relativity into the other great arm of modern physics, quantum theory, Bohm finds more holistic concepts. For instance, Bohm places great significance in the Einstein, Podolsky, and Rosen paradox: events that do not interact with each other and are spatially separated can be correlated in a manner inexplicable causally via effects whose speed of propagation is not greater than light's, that is, nonlocality is a feature of the universe. Recent experiments are interpreted by Bohm and his colleagues as upholding this concept. Further, in a series of articles Bohm and Y. Aharanov develop this paradox to the nonlocal Aharonov-Bohm effect which is claimed to demonstrate clearly the violation of our classical images by quantum-level phenomena. Another unique characteristic of quantum theory is its espousing of the uncertainty principle. A difficulty with the present state of physics which provides a motivation for Bohm and his co-workers to seek a new conceptual base for the subject, is the irreconcilability of quantum theory and relativity. Quantum mechanical ideas themselves, however, have been more significant in aiding Bohm's development of his ideas. The intention of Chapter Three, "The Implicate Order," is to explain his notions of unbroken wholeness, the implicate order, and the holomovement, all interrelated ideas which deny the presently dominant analyzing of the world into separately and independently existent parts. Bohm describes reality as implicate, any portion of it involved in any other portion, and any portion containing information on every other portion implicated within it. Opposed to this is the notion of the explicate order which images reality as comprising wholly independent entities which may interact with each other. This chapter examines various properties of the holomovement and then returns to some of the physical matters highlighted in the previous chapter in order to enquire how the holomovement conceptual base might help to explain them. The last segment of Chapter Three introduces the mathematical models that have been proposed for the holomovement. It remains to be seen whether the program of the Birkbeck School can be carried through thoroughly, let alone be accepted by the community of physicists. The cosmology or metaphysic which Bohm appears to espouse and which undergirds his ideas, promoting his various theories in the world of physics, is the subject of Chapter Four ("Bohm's Metaphysics and Physics") which also marks the beginning of Part Two. My approach in the chapter is to isolate three core concepts from which a few perhaps more well-known principles may be derived. The first core concept is that there is an inexhaustible depth to reality; the second is that reality is inter-related in its constituents; the third is that of movement, that the whole and any piece of reality is constantly in process, in activity. Two further concepts which have their roots in the above three can also be isolated from Bohm's writings. I discuss these various ideas and their possible origin and motivation from within Bohm. This chapter continues by looking at Bohm's religious beliefs, a further component of his metaphysics. Bohm is heavily influenced by what can be called Eastern mysticism and his ideas can be incorporated under the heading of the perennial philosophy. The center of his religious base is the belief that there is a "beyond," something about which nothing can be said except that it is. The chapter continues with an examination of some recent attempts at paralleling Eastern mysticism and modern physics, especially that by Capra. I ask if Capra's and Bohm's respective physical theories are indeed influenced by their religious beliefs, and my conclusion is that they are. Chapter Five is entitled "Science, Theology, Process Philosophy, and the Holomovement Metaphysic." The preceding chapter raises the question of the relationship between science and religion. I now explore the relationship, firstly by outlining two recent categorizations of suggestions as to the relationship, and then by presenting and critiquing the "complementarity" model for the relationship raised by Donald MacKay. My conclusion with regard to this model is that it is promising in its intention (to suggest a model for the science-theology relationship in which they both explain in their own necessary and truthful ways the same given situations) but too incoherent to be of use. I continue by proposing and attempting to justify another relationship, which I call the "ladder" model. It suggests the following. Imagine a ladder standing vertically on the ground. Take the ground to be the common reference of science and theology, namely the real world, its contents and events. In attempting to understand reality we create models and systems of thought, which in the process so intermingle with our experience as partially to determine it. Each of the scientific and theological systems of thought is a vertical "pole" of the "ladder." The "rungs" are the commonalities in their knowledge and assumptions, those things which they both know to be true about reality in general and in the situation under consideration. I am envisaging ideally one system of knowledge which has both its scientific and theological emphases (arising from different functions), but which are not able to be separated on content alone. The two underlying thoughts behind the concept holomovement bring process philosophy immediately to mind; for instance, in terms of the idea of the whole, process writers often assert that a characteristic of the primary reality is its oneness, its being an organism which is divided into sub-entities only at the destruction of its full significance and understanding. In the last section of Chapter Five I approach the process perspective by concentrating on one particular writer, namely Rupert Sheldrake. He is one of the small number of biologists who shun the mechanistic approach of their peers and opt for an process organicism. Sheldrake is perhaps unique in suggesting that an organismic model does, in fact, have predictive possibilities which might distinguish it from the mechanistic approach, and has attempted to show his theory to be true. In this Sheldrake parallels the early work by Bohm in which he attempted to show that his hidden variables theory could have predictive differences from the accepted rivals. I do not stand in judgment on Sheldrake's controversial theories, but use his writings as a way of comparing Bohm's and the process approaches. There would appear to be similarities, as noted above, but there also appear to be dissimilarities. The final chapter is entitled "A Commentary on the Birkbeck Metaphysics, Physics, and Mathematics from a Christian Theological Perspective." Of previous research concerning Bohm and Christian theology, Robert J. Russell's paper, "The Physics of David Bohm and Its Relevance to Philosophy and Theology" (which appeared in Zygon in 1985), is probably the most important. I present his ideas and respond to them, concentrating on the suggested possibility that the holomovement is divine. I believe that this does an injustice to the image that Bohm has of God, that is of God as totally other than the holomovement. This image that Bohm has of God is very similar to that which Gordon Kaufman (lying in the Barthian tradition) has in which God is absolutely transcendent. This God is totally unknowable as it really is. I take Kaufman's theistic position as delineated in his book, An Essay on Theological Method, outline it and then criticize it. In faulting Bohm's and Kaufman's assumption that nothing can be said about the "real" God, and in trying to build as I do an alternative epistemological framework, I am hoping that I am taking cognizance of their insight and yet avoiding the extreme of their position. Finally, in Appendix 1 (which in turn depends on the mathematics of Appendix 2) I endeavor to develop a mathematical framework with which to describe the world in both its quantitative and qualitative aspects, and to which the algebraic model for the essential elements of the holomovement may be applied. That is, I am offering a mathematical language in which Bohm's general metaphysics may be expressed. Theology could make use of this mathematical metaphysics by posing theories in it which would be expressed mathematically and yet still be fully "humanistic" and not "mechanical" or "arithmetic"; perhaps the language of mathematics can offer a rich store of concepts for theology to use beyond its usual linguistic ones. My conclusion is that there are a number of areas in which the metaphysics, physics, and mathematics of the Birkbeck School are of relevance for theology.		Kevin J. Sharpe	Boston University Ph.D. Dissertation, 1987
A Collection of Columns on Science and Religion. CO01-03, 05-11			Kevin Sharpe
Comments on Sleuthing the Divine				Published in various periodicals
Comments on Stuart Guthrie's "A Cognitive Theory of Religion"			Kevin Sharpe Sharpe Sharpe J. Sharpe	Current Anthropology 21 (1980): 198
Compatible Group Topologies			Kevin J. Sharpe	Proceedings of the American Mathematical Society 53 (1975): 149-51
Compatible Topologies and Continuous Irreducible Representations			Kevin J. Sharpe	Pacific Journal of Mathematics 52 (1974): 227-31
Computers and Souls	Each time an update appears for my computer and promises to cut time off my work, I want it. Each new program and computer pushes us beyond the limits we once felt we could never reach. Will we use this technology to help us understand the spiritual; will we allow it to lead us into a different understanding of spiritual matters?		Kevin Sharpe	Science & Spirit 8(4) Winter 1997: 19
Concluding Remarks	Sociobiology makes claims on theology because human genes condition all aspects of culture, including religion and morality. Thus, sociobiology's undermining of the belief in, the power behind, and the content of altruism is unavoidable. Unfortunately, it also undermines biological altruism. There is a way to rebuild altruism and biological altruism, and harness power for their support.		Kevin J. Sharpe	Altruismus: aus der Sicht von Evolutionsbiologie, Philosophie und Theologie, Loccum Protocols 30/92, ed. Hans May (Rehburg-Loccum, Germany: Evangelische Akademie, Loccum, 1996), pp.257-260
Continuous Points in Topological Groups				unpublished
The Cosmic Blueprint			Kevin Sharpe	An unpublished paper
Cosmology and Design			Kevin Sharpe and Jonathan Walgate	Submitted
Cots and the Cosmic Commencement	What caused the big bang?		Kevin Sharpe	Science & Spirit 6 (Winter 1995): 8-9
A Counterexample to the Shamanic Hypothesis regarding Prehistoric Rock Art			Kevin Sharpe and Leslie Van Gelder	Submitted for publication
Dating of Human Use of Grotte de Rouffignac, France			Kevin Sharpe and Leslie Van Gelder	In process
David Bohm's Physics and Religion			Kevin Sharpe	In Science and Theology in Action, ed. Chris Bloore and Peter Donovan (Palmerston North: The Dunmore Press Ltd, 1987), pp. 72-83
David Bohm's Physics and Spirituality			Kevin Sharpe	In process
David Bohm's World: New Physics and New Religion	David Bohm is a controversial figure in physics. Now retired from Birkbeck College in the University of London, he started his career as a brilliant and promising physicist at Princeton University. There he wrote Quantum Theory, a still standard work of conventional quantum physics. It appeared in 1951. Since then his theories have stirred controversy. Most physicists do not accept them. Yet he wrestles with basic questions raised by contemporary quantum physics and does not escape it into a world of his own. Rather, he asks questions of the accepted physics and, using its techniques, tries to solve them. One of his principle drives is to clarify the idea of connectedness; he believes every thing connects with everything else. He finds it at the heart of quantum physics as it expresses it with the term nonlocality. This book will point out what of Bohm's work is influential in main-line physics and what is considered fringe. It describes his various physical theories and continuing research interest in ideas he has played a major part in developing. I conclude that, while he has contributed a great deal of importance, the status of his hidden variables theory (the quantum potential theory) and his holomovement theory remains questionable. I do not believe the physics community will move significantly toward accepting them without their proving empirically superior to the conventional approach to quantum mechanics. I also separate his physics from those metaphysical popularizations of his ideas which appear to misinterpret them. Hidden variables theories are one of the ways Bohm tries to understand and explain such quantum phenomena as nonlocality. Another is his holomovement or implicate order ideas. These center on the notion of unbroken wholeness. They deny the dominant picture of the world as made up of separate and independent parts. The metaphysical beliefs which Bohm holds lie under as well as inspire his physics. I describe this metaphysical base, including the beliefs which could be called religious. Since Bohm is often associated with Rupert Sheldrake and his theories of morphogenetic forms, I compare the thinking of the two. Sheldrake's ideas have their roots in the process philosophy of A. N. Whitehead, whereas Bohm's, while similar, addresses more fundamental questions. I suggest Bohm is using his religion in his physics. Fritjof Capra is trying to do this by introducing and upholding the bootstrap theory because it is close to his Eastern mystical views. Both Bohm and Capra use their religion in their physics in two ways. One is to take the theories and concepts of religion as hypotheses for physics. The other is that their religious convictions also provide the motivation to pursue the physical theories and hypotheses. The final chapter explores the relation between Bohm's holomovement metaphysics and theology. It examines the relation between science and theology in general, and the reactions of theologians to Bohm's work. There is one error often made in such evaluations, having to do with the way God's relation to the world is conceived. In conclusion I point out that Bohm's metaphysics has the potential for being developed into a theology. Click Buy It and you will be taken directly to an order form for this book at Amazon.com. This does not oblige you to buy the book but it will be an easy step from here to do so.		Kevin J. Sharpe	Lewisburg, PA: Bucknell University Press, 1993
Dawkins Damn Well Right			Kevin Sharpe	In process
Determining Our Future: Quantum Solutions to the Problem of Free Will	Any account of free will that takes the laws of nature seriously must begin by assuming that “making a free choice” is a process these laws might describe. As entities within the physical world, we make our contribution, as part of the whole of physical reality, towards determining the future. The question then becomes “What kind of natural process is a free choice?” which in turn begs the question “What does a natural process look like?” A classical choice was thought for centuries to be predictable, until chaos theory showed that it only looked predictable with hindsight. Quantum mechanics has changed even that. Holistic choices are manifestations of our infinite and unknowable connections with the whole of reality. Impossible to foresee, we admit, looking back at them, that we could have chosen differently. Sprung from the most counter intuitive physics, these choices are free in the most intuitive sense.		Kevin Sharpe and Jonathan Walgate	Presented to the Science & Medical Network, Green College, Oxford University, England, 3 November 1998
Dialogue with the Silent Rock			Kevin Sharpe and TonyVan Witsen	A TV documentary poposal
Directions for Writing, Field and Laboratory Research on Line Markings			Kevin Sharpe	In Process
Russell and the subuniverse			Kevin Sharpe
A Divine Nonlocal Universe	With nonlocality, the Universe Divine unites everything into a whole and is conscious. This consciousness comes from the physical and not another realm.		Kevin Sharpe	Science & Religion News 5 (Winter 1994): 7
The Divine Nonlocal Universe			Kevin Sharpe	The Network 13 (Summer 1996): 28-29
Divine Projections			Kevin Sharpe	Presented at the Conference of The Highlands Institute of American Religious and Philosophical Thought, 22-25 June 2005.
Downward Causation Models: God's Interaction with the World			Kevin Sharpe	Book outline
Dreaming Time			Kevin Sharpe
Dreaming Time. Chapter 2			Kevin Sharpe
Dreaming Time. Proposal			Kevin Sharpe
Dreaming Time. Query			Kevin Sharpe
			Kevin Sharpe	Proposed conference presentation
Editorial			Kevin Sharpe	IRAS Newsletter 39:1 (1990), p. 4
Editorial			Kevin Sharpe	IRAS Newsletter 38:3 (15 April 1990), p. 1
Editorial			Kevin Sharpe	IRAS Newsletter 38:2 (15 January 1990), p. 1
Editorial			Kevin Sharpe	Science & Religion News 1:1 (Spring 1990), p. 1
Editorial			Kevin Sharpe	Science & Religion News 1:2 (Summer 1990), p. 11
Editorial: Kevin's Corner			Kevin J. Sharpe	IRAS Newsletter 36:2 (15 April 1988), pp. 1-3
Editorial: Kevin's Corner			Kevin Sharpe	IRAS Newsletter 38:1 (1989), p. 2
Editorial: Kevin's Corner				IRAS Newsletter 37:2 (1989), p. 2
Editorial: Kevin's Corner			Kevin Sharpe	IRAS Newsletter 37:1 (1988), p.3
The Emergent Order	We examine the phenomenon of emergence, referring particularly to Arthur Peacocke’s ideas of an emergent spiritual order. He believes that the whole of an emergent structure causes its parts to cohere and that emergent structures (including minds and persons) are fundamental to reality. 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 causally active in the above sense. The holistic completeness of these structures at their own theoretical level does not substitute for the causal independence Peacocke requires. Some computer simulations that generate emergent complexity follow simple and self-contained sets of rules. Peacocke also adheres to a hierarchical account of reality: "a series of levels of organization of matter," running from atoms through molecules to cells and eventually to whole ecosystems. But causal behavior does not respect this ordering. Further, Peacocke’s opposition to reductionism is unnecessary; any "completeness" of lower-level models does not imply the redundancy of higher-level descriptions. Emergence transforms reductionism into a constructive and positive principle.	Arthur Peacocke, chaos, divine-universe interaction, downward causation, emergence, hierarchies of levels, holism, Nancey Murphy, reductionism, scientific models, self-organizing criticality, supervenience, whole-part constraints	Kevin Sharpe and Jonathan Walgate	Zygon: Journal of Religion and Science 38 (2) June 2003: 411-433
The Emergent Order: Cause or Effect?			Kevin Sharpe and Jonathan Walgate	A conference paper proposal
The Empirical Approaches to Happiness and their Challenges to Theology	Genes and circumstances equally contribute to a person’s happiness at any moment, but genes cause about eighty percent of the range of happiness they can feel. Genes do this by setting the production and release of the neurotransmitter dopamine, and the neurotransmitter serotonin to create the feeling of misery. The scientific story continues. Evolutionary psychologists have mapped the evolutionary means by which these genes arose, and social psychologists suggest that happiness largely depends on feeling meaning in life. This presentation explores such matters and relates them to the idea of God as the source of human meaning and happiness.		Kevin Sharpe	Unaccepted submission for a conference presentation
An Empiricist Challenge to Theological Method: Gordon Kaufman's and David Tracy's Proposals with Reference to the Skepticism of Kai Nielsen			Kevin Sharpe	A proposal
Environment, Meaning, and Happiness: From Science to Theology			Kevin Sharpe
Environmental Ethics and David Bohm's Implicate Order			Kevin J. Sharpe	Unaccepted proposal for a conference presentation
Epistemythology: a comment by Daniel Noel			Daniel Noel
Ethics and Values: Black and White, or Grays?			Kevin Sharpe	Three Presentations in the St Paul's Church Adult Education Program, Concord, New Hampshire, 1-15 December 1991
Evidence for Cave Marking by Paleolithic Children			Kevin Sharpe and Leslie Van Gelder	To appear in Antiquity
Expedition to Koonalda Cave, January 1976			Graeme L. Pretty	Unpublished report
An Experimental Technique for Examining Prehistoric Finger Markings in Caves			Kevin Sharpe and Mary Lacombe	A proposal
Explaining the Origin	Origins demand explanations. We look back at the beginning of the universe and ask what “caused” the Big Bang? The anthropic principle posits an intelligent creator; the “many-universes” theory suggests a one-time, wild-change origin against incalculable odds. But do both sides miss the point? Kevin Sharpe and Jon Walgate explore the ways that quantum physics is rephrasing the question of origins.		Kevin Sharpe and Jonathan Walgate	Presented to the Science and Religion Forum Annual Meeting, Human Significance and Modern Cosmology, Durham, England, 9-11 September 1999
Grant letter for funding from Bill Gates			Kevin Sharpe	A research project proposal
An Externalism in Order to Communicate	Sandor Gallus highlighted the significance of the line markings in Koonalda Cave in 1956. Further examples, in caves throughout southern Australia, have led to a reassessment of Gallus’s suggestion that the lines, dated to the late Pleistocene, were a means of communication – a hypothesis that contravened established opinion. Using the hypothesis of Gallus as a starting point, we describe our hypothesis, experimental method, and results. We suggest that the lines are a mnemonic notation system and, by their artificial reproduction, we will pose questions regarding form, technique, and structural consistencies that will help to elucidate their meaning.	Gallus - Communication – Finger flutings – Mnemonic – Notation	Kevin Sharpe, Mary Lacombe, and Helen Fawbert	The Artefact 21 (1998): 95-104
Finding Time: The Elusive Unit of Existence			Kevin Sharpe and Rebecca Bryant	Science & Spirit 9(2) 1998: 2-3, 24-25
Finger Fluting Styles in Grotte de Rouffignac, France			Kevin Sharpe and Leslie Van Gelder	In process
Finger Flutings and the Evolution of Language and Cognition			Kevin Sharpe and Leslie Van Gelder	Unpresented proposal for a conference presentation.
Finger Flutings in Chamber A1 of Rouffignac Cave, France			Kevin Sharpe and Leslie Van Gelder	In process
Finger Flutings in Gargas Cave, France			Kevin Sharpe and Leslie Van Gelder	Presented to the Eleventh Congress of the International Federation of Rock Art Organizations, Lisbon, Portugal, 4-9 September 2006
Finger Flutings in Rouffignac and Gargas Caves, France			Kevin Sharpe and Leslie Van Gelder	Presented to the Faculty of the Graduate College, Union Institute & University, Cincinnati, Ohio. 22 January 2005
Finger Flutings in Rouffignac and Gargas Caves, France			Kevin Sharpe and Leslie Van Gelder	Proposed
The Finger Flutings of Chamber A2, Rouffignac Cave, France			Kevin Sharpe and Leslie Van Gelder	In process
Finger Flutings in Gargas Cave, France			Kevin Sharpe and Leslie Van Gelder	In process
The Finger Flutings of Rouffignac and Gargas Caves, France	This paper uses an empirical methodology to examine finger flutings in Rouffignac and Gargas Caves, France, asking what they might reasonably tell about the people who made them. Flutings can be divided into four forms, Mirian, Rugolean, Evelynian, and Kirian. An initial result for a chamber of Mirian flutings from Rouffignac Cave is that many of the flutings were probably made by young children held aloft to touch the ceiling. Those holding the children were at times not only walking, but moving rotationally from their hips, perhaps in whole body movement. This may be the first demonstrated case of Paleolithic cave ‘art’ made by children. The number of people involved in fluting in this chamber can be ascertained, the shapes they preferred to create can be cataloged, and previous interpretations of the flutings can be challenged. An initial result for two clusters of Rugolean flutings in Rouffignac Cave indicates the ages, heights, genders, and number of fluters involved. Further, the application of Zipf’s Law from communications theory, based on the number of fingers used in each unit of a cluster, suggests that these flutings were a form of inter-subject communication. An initial result for a panel of Kirian flutings in Rouffignac Cave is that the vertical flutings appear in sets of approximately seven or fourteen; they were probably made right to left; that stick scoring and clay reapplication were involved; and that several shapes repeat across the clusters in this form. Initial results from several clusters of flutings from Gargas also suggest the role of children in the fluting of Mirian lines and the inappropriateness of many previous interpretations of the flutings. The differences and similarities between flutings found in Gargas and those researched in Rouffignac are instructive. Applying similar methodologies to the flutings found in other areas of these two caves and elsewhere may further elucidate the behaviors behind their manufacture.		Kevin Sharpe and Leslie Van Gelder	Presented at the Tenth Congress of the International Federation of Rock Art Organizations and the Rock Art Society of India 2004 Congress, Agra, India, 1 December 2004.
Finger Markings in Caves: Further Research Results			Kevin Sharpe, Mary Lacombe, and Helen Fawbert	A proposal
Finger Markings in Caves: Further Research Results	In this paper, we propose to extend the application of the results from previous experiments to define constraining and explanatory parameters for finger markings. Our methodology of replication and internal analysis of finger markings had restrictions imposed by our previous choice of medium - plaster of Paris. The weight of the plaster limited the surface area on which we were able to work. Our new method will further many of our original ideas, on a larger scale. This will enable us to replicate the markings on an area similar in size to those in caves. The flexibility of the new medium - finger paint - will allow us to not only expand upon our previous research results in plaster of Paris, but encourage experiments with new ideas that may arise from using a larger upright surface. We will videotape this activity and make notes on our reactions and findings. We will focus our experiments towards attempting to see direction of movement. Our experiments on a smaller scale, using plaster of Paris, will further our previous work in an attempt to support conclusions reached during recent fieldwork in southern France. We will concentrate on the possibility of defining handedness and starting points of lines. We suggest that these observations will enable us to formulate further questions. The use of a specific hand to make a specific number of lines, for example, may have positive implications for our theory of a mnemonic notation system. Systematic consistencies indicate a defined activity, as opposed to random activity. We hope that this will further elucidate the meanings of the finger markings.		Kevin Sharpe, Mary Lacombe, and Helen Fawbert	Presented to the International Rock Art Conference, Vila Real, Portugal, 6-12 September 1998
Flipping from Genetics	I raise a study in behavioral genetics that raises several wider questions. Are the violent men of a particular family in the Netherlands prone to a genetic abnormality responsible for their violence? Should the Dutch courts have held the rapist family member fully responsible for his actions, tried him for them, and sentenced him to the maximum term the law provides? Genetics leads to the lens, following Minnie Bruce Pratt’s image of interdisciplinarity, of legal studies, then to that of philosophy, moral studies, theology, and so on.		Kevin Sharpe	Network: Issues and Ideas 16(1) Fall 1999: 32-34
The Floor of the Fluted Subchamber, Chamber A1, Rouffignac Cave, France			Kevin Sharpe and Leslie Van Gelder	In process
The Flow of Time: Scientific and Theological Perspectives			Kevin Sharpe and Jonathan Walgate	A version to appear in Philosophy and Theology. Presented to the C. S. Lewis Oxbridge Conference, 2002
The Flow of Time: Scientific Perspectives	Time flows. This oft-lamented fact of human existence seems plain enough, but is remarkably difficult to explain scientifically. Physical theory follows a greater goal – symmetry – and the directional nature of time is left adrift. The phenomenon must nevertheless be explained.             Scientists have searched classical mechanics for answers since Newton, but precious little progress has been made on his mystical ideas. The discoveries of thermodynamics, though clearly relevant, have posed more problems than they have solved.             Now a new solution presents itself through quantum mechanics. The intimate relation between thermodynamics and time is not in doubt, but now quantum theory is explaining how the laws of entropy arise from a stranger reality. The theory of decoherence begins to explain time as a holistic quantum concept.		Kevin Sharpe and Jonathan Walgate	Philosophy and Theology 13 (2) 2001: 311-332. Presented to the Center for Research in Science conference, Asuza Pacific University, Asuza, California, 1999.
Fluted Animals in the Zone of Crevices, Gargas Cave, France			Kevin Sharpe and Leslie Van Gelder	To appear in the Proceedings of the Eleventh Congress of the International Federation of Rock Art Organizations, Lisbon, Portugal, 4-9 September 2006
Fluted Severines to Fluted Animals to Engraved and Crayoned Animals			Kevin Sharpe and Leslie Van Gelder	In process
Fluting Methodology			Kevin Sharpe and Leslie Van Gelder	In process
Four Forms of Finger Flutings as Seen in Rouffignac Cave, France			Kevin Sharpe and Leslie Van Gelder	Submitted for publication
Freedom and Free Will, or Tyranny? Part 1
Freedom and Free Will, or Tyranny? Part 2
Freedom or Tyranny?	Modern westerners think highly of freedom. We hold it paramount as a virtue for each individual, for each society, and increasingly for nature. What constitutes the freedom of the Divine, of the universe, and of human beings? How does the freedom of one impinge on that of another?		Kevin Sharpe	Science & Spirit 7 (3) Fall 1996: 9
Freedom and Freewill, or Tyranny? Part Two	Does freewill exist for us humans and, if so, what does it entail?		Kevin Sharpe	Science & Spirit 7(4) Winter 1996-1997: 10-11
Frogs and God			Kevin Sharpe	MetaNexus Views 2003.08.27
From Physics to Religion: David Bohm Inspires a Vision of the Divine			Kevin Sharpe	Presented to the International Meeting, "Science and Religion," UNESCO and the Université Interdisciplinaire de Paris, Paris, France, 12-13 April 2000
From Science to an Adequate Mythology			Kevin J. Sharpe	Auckland: Interface Press, 1984
Genes to Happiness to God			Kevin Sharpe	Presented to the Oxford Workshop for the Templeton Course Award Program in Science and Religion, 19-24 July 1997. To be submitted for publication
Genesis: Fundamentalism and Liberalism are Both Inadequate				IRAS Newsletter 36 (1) 15 November 1987: 18-20
Genesis: Liberalism and Fundamentalism are Both Inadequate			Kevin Sharpe	Submitted for publication
God and Frogs			Kevin Sharpe	Submitted for publication
God and Michael Ruse on Altruism			Kevin J. Sharpe	For a Star Island workshop, 1997
The God Spot: From Prehistoric Spiritual Experience to Today's Christianity	We evolved with a "god spot," a desire and need to look toward something beyond us, something that can provide meaning and direction for our lives, our high and low experiences, and can help us understand and control what goes on in the world around us. With what do we fill that spot? I propose in this series of lectures to explore how our forebears achieved this tens of thousands of years ago and how infants do so today. Such barely culturated experiences and beliefs teach about what the god that adequately fills the god spot must satisfy. The lectures continue by describing how Christianity has, does, and might better fill this god spot in each of us.		Kevin Sharpe	Proposal for a lecture series
The God Spot: From Prehistoric Spiritual Experience to Today's Christianity			Kevin Sharpe
God the World-as-a-Whole	This essay seeks to understand the interaction between God and the world. I first look at the idea of the world-as-a-whole and how it might interact with the parts of the world. Then I propose and briefly develop the image of God as the world-as-a-whole. John Polkinghorne criticizes embodiment theology as threatening either God's impassibility or God's vulnerability. I conclude by answering this issue for the world-as-a-whole theology.	God-world relation, Arthur Peacocke, John Polkinghorne, impassibility, science and theology, wholism, world-as-a-whole	Kevin Sharpe	In The Concept of Nature in Science and Theology, Part I, Studies in Science and Theology, Vol. 3, ed. Niels H. Gregersen, Michael W. S. Parsons, and Christoph Wassermann (Geneva: Labor et Fides, 1995), pp. 153-157
God’s Purpose: A Contradiction in Terms?	Though Reiss and Havercamp’s proposal awaits further research, the way ahead is clear. "Using established research designs in behavior genetics, it should be possible to estimate the extent to which fundamental goals and sensitivities have genetic components," they explain. Behavioral geneticists have already uncovered genetic components for many personality traits – happiness, thrill seeking, anxiety, aggression, addiction, and shyness, for example. Other research indicates a biochemical basis for love, family nurturing, and social attachment. We can expect similar results to emerge for the remaining fundamental motives [purposes]. Religious thinkers need to acquaint themselves with this work, since it cuts deep into many orthodox beliefs. A challenge awaits, but that challenge is positive. It can pave the way toward a renewed dialogue between science and religion. And it can initiate more rigorous thought about the nature of God and of God’s relationship with the universe.		Kevin Sharpe and Rebecca Bryant	Science & Spirit 10(2) 1999: 10-11
Gordon Kaufman's Developing Theological Method			Kevin J. Sharpe	Presented to the Conference of the Australian and New Zealand Society for Theological Studies, Melbourne, Australia, August 1981
Happiness and God			Kevin Sharpe	Submitted for publication
Happy Endings			Kevin Sharpe and Jonathan Walgate	Science & Spirit 9 (July 1998): 26-27 and 32
			Kevin Sharpe and Rebecca Bryant
Proposal for Has Science Displaced the Soul? Debating Love and Happiness			Kevin Sharpe and Rebecca Bryant	Submitted for publication
			Kevin Sharpe and Rebecca Bryant
The Hawley Property for the Additive Reals and Compact Group Topologies for the Multiplicative Reals			Kevin J. Sharpe	unpublished
Hereditarially Happy			Kevin Sharpe
Happiness proposal for AAR 98, for Empirical Section
Holomovement Metaphysics and Theology	Extended abstract of Holomovement Metaphysics and Theology (Zygon: Journal of Religion and Science 28 [March 1993]: 47-60)		Kevin J. Sharpe	Prepared for Progress in Theology
A Holomovement Metaphysics and Theology	The holomovement metaphysics of David Bohm emphasizes connections and continuous change. Two general movements through space-time extend Bohm's ideas. One is that the universe started nonlocal but increases in locality. (Nonlocality is where two simultaneous but distant events affect each other.) The other is the opposite movement or evolution toward increasingly complex systems exhibiting internal connections and a type of nonlocality. This metaphysics produces a theology when the holomovement is a model for God. Several topics follow, including global nonlocality, God as creator, God's transcendence and immanence, and God as personal. The theology shows promise but needs further development.	David Bohm, entropy, holism, holomovement, nonlocality, systematic theology	Kevin J. Sharpe	Zygon: Journal of Religion and Science 28 (March 1993): 47-60
A Holomovement Metaphysics and Theology	The holomovement metaphysics of David Bohm emphasizes connections and continuous change. Two general movements through time in the universe extend Bohm's ideas. The universe started nonlocal but increases in locality. (Nonlocality is where two simultaneous but distant events affect each other.) There is a similar increase in entropy. The opposite movement is an evolution toward increasingly complex systems which exhibit internal connections and a type of nonlocality. This metaphysics produces a theology when its underlying holomovement becomes a model for God. Several topics naturally follow. These include global nonlocality, God as creator, God's transcendence and immanence, and God as personal. The theology shows promise but needs further development.	David Bohm, entropy, holism, holomovement, metaphysics, nonlocality, systematic theology	Kevin J. Sharpe	Bridges: An Interdisciplinary Journal of Theology, Philosophy, History, and Science 4 (Spring/Summer 1997): 125-144
Human Behavior, Genetics, and Spiritual Thought			Kevin Sharpe	Proposal submitted
Human Behavior, Genetics, and Theology	Genes and circumstances contribute equally to human happiness in the short term, but genes and neurotransmitters cause 80% of the range of happiness people feel in the long term, according to recent research in behavioral genetics and neurochemistry. Happiness arises from living virtuously in this life, and we obtain ultimate happiness in the life to come, according to theology. A clash looms. What can genes and neurotransmitters tell us about the afterlife? Do the genes of believers predispose them to greater happiness? In this paper we examine common theological responses to the scientific challenge, arguing that they prove inadequate for the task at hand. We suggest instead that, in the light of the recent scientific research, the theological notion of happiness requires radical reconstruction. This in turn entails a reconstruction of traditional notions of the Divine. Without this kind of reconstruction, religion pales beside science, and religious thinkers are caught unthinking.		Kevin Sharpe and Rebecca Bryant	Presented to The Ian Ramsey Centre, Faculty of Theology, Oxford University, Oxford, United Kingdom, 30 April 1998
Human Behavioral Genetics and TheologY. This paper has been submitted for publication as ''Human Behavior, Genetics, and Theology,' and can be accessed by clicking here.	Genes and circumstances contribute equally to human happiness in the short term, but genes and neurotransmitters cause 80% of the range of happiness people feel in the long term, according to recent research in behavioral genetics and neurochemistry. Happiness arises from living virtuously in this life, and we obtain ultimate happiness in the life to come, according to theology. A clash looms. What can genes and neurotransmitters tell us about the afterlife? Do the genes of believers predispose them to greater happiness? In this paper we examine common theological responses to the scientific challenge, arguing that they prove inadequate for the task at hand. We suggest instead that, in the light of the recent scientific research, the theological notion of happiness requires radical reconstruction. This in turn entails a reconstruction of traditional notions of the Divine. Without this kind of reconstruction, religion pales beside science, and religious thinkers are caught unthinking.	genes, happiness, dopamine, serotonin, God, science and religion, God-world relationship, neurochemistry and emotion	Kevin Sharpe and Rebecca Bryant	Submitted for publication
Human Perspectives on Quantum Theory	Quantum mechanics sharpens the cutting edge of science. It represents the most advanced understanding of our world we have ever possessed. What relevance can it have for our daily lives, though? Its wave functions and particles are subatomic, smaller than even microscopically aided eyes can see. The theory is so counterintuitive that it has inspired physicists into instrumentalism (the belief that physics is no more than a metaphorical tool for predicting events in the visible world). Is quantum mechanics just an amalgam of arcane and ad hoc ideas, confined beyond our experience in a fantasy world of fields, particles, and strange ideas about cats? The world refuses to divide into levels this easily. Our eyes detect the impact of tiny photons upon the retina as we read this page. The optic nerve translates these quantum events into macroscopic electric pulses. This is the tip of the iceberg – real life and quantum physics relate so intimately that the former depends on its strange cousin to support its very "normalness." This provides a new framework in which to understand some very old and very human questions.		Kevin Sharpe and Jonathan Walgate	In process
Human Uniqueness and Upper Paleolithic ‘Art’: An Archaeologist’s Reaction to Wentzel van Huyssteen’s Gifford Lectures			Kevin Sharpe and Leslie Van Gelder	To appear in American Journal of Theology and Philosophy
Humanly Engraved Lines in Bob Cat Cave, Wyoming			Jeff Cooper and Kevin Sharpe	In process
Identifying Individual Fluters			Kevin Sharpe and Leslie Van Gelder	In process
If You Come to San Francisco, Be Sure to Wear Some Flowers in Your Hair: Relating Scientific and Spiritual Thought			Kevin Sharpe	Presented to the Hursley Society, Keble College, Oxford University, 26 May 2000
Implicit Religion and Inter Faith Dialogue: A Scientific Perspective	Many implicit religions in the modern west contain, we claim, these three concepts: · The scientific or empirical method as a way to approach truth. · God or spirituality as somehow central to life. · Happiness as an important goal of life. This paper explores the relationship between the first two (science and religion) through the third, happiness. We suggest this as a way to start exploring implicit religion.		Kevin Sharpe and Rebecca Bryant	Implicit Religion 2 (1) May 1999: 5-15
Implicit Religion and the Pursuit of Happiness			Kevin Sharpe	Presented to the Twenty-Seventh Denton Conference on Implicit Religion, Denton, Yorkshire, England, 7-9 May 2004.
Implicit Religion and the Sense of Meaning			Kevin Sharpe	Presented to the Twenty-Ninth Denton Conference on Implicit Religion, Denton, Yorkshire, England, 5-7 May 2006
Implicit Religion Underlying Interpretations of European Prehistoric Art, The			Kevin Sharpe and Leslie Van Gelder	An accepted conference presentation
In the Spirit of Happiness	This book explores the different understandings of happiness and points us toward the deeper and longer type: this is what we really want.		Kevin Sharpe	In process
In the Spirit of Happiness Proposal			Kevin Sharpe	In process
In the Spirit of Happiness Query			Kevin Sharpe	In process
Initial Results of a Forensic Study of the Paleolithic Fluters of Rouffignac Cave, France			Kevin Sharpe and Leslie Van Gelder	Presented to the British Rock Art Group Conference, Cambridge, 5-6 May 2007
Intentions behind Finger Flutings in the Desbordes Subchamber, Rouffignac Cave, France			Kevin Sharpe and Leslie Van Gelder	Submitted for conference presentation
Investigating Finger Flutings	Flutings (lines made with fingers drawn over a soft surface) occur in caves through southern Australia, New Guinea, and southwestern Europe, and were presumably created over a considerable time span including some or all of the Upper Paleolithic. Some are figurative (for instance, figures of mammoths in Grotte de Rouffignac, France) and some are not. While investigators used to speculate about the meaning of nonfigurative flutings, most today merely mention their occurrence, if anything. Previous interpretations of flutings are inconclusive and so, evidently, scholars increasingly assume that they can say little about them. This paper first reviews and then extends the results of the authors’ previous laboratory experiments on flutings. It asks what flutings might suggest about the differences between marks made: by different individuals, with different fingers, in different directions, with different hands, in different orders, in various shapes, and when comfort and discomfort are considered. The paper then preliminarily applies the results and method of the laboratory studies with the markings found in three caves in the Dordogne and Lot areas of France (Grotte à Goutran, Grotte de Rouffignac, and Grotte du Pech-Merle). The method being developed here can provide more information on flutings than previous investigations have discerned and helps ascertain the way the flutings were originally made. This affects how researchers could understand the flutings.		Kevin Sharpe with Mary Lacombe and Helen Fawbert	Rock Art Research 19 (2) 2002: 109-116
Is the Divine But a Heap of Mechanisms?	Many spiritual traditions say our pictures of the Divine are grossly inadequate, and that our experiences of the Divine fall far short of who the Divine is. The Divine is remote. Yet, if we are to catch the realness of spiritual encounter, our model must tie closely with everyday experience; the Divine is close at hand. Closeness and remoteness conflict with one another, so tradition clutches to both of them in a tension. Rather than adopting this forced collaboration, is there a way to hold both without the apparent dichotomy?		Kevin Sharpe	Science & Spirit 7(2) Summer 1996: 8-9
Is There a Place for God in Genetics?	Gaps in the gene story leave room for the action of our minds, our free will and our environments. Spiritual approaches to happiness need not lose their grip. To move further forward, we must answer many questions. How can genes relate to happiness in the afterlife? Does God save only those with elevated set-points for happiness? These may be difficult questions, but within them lies the reconciliation of cutting edge science and age-old spirituality.		Kevin Sharpe and Rebecca Bryant	Catholic Herald 10 July 1998, p. 5
JTF Grant Proposal: “Is there evidence of universal purpose in the cosmos?”
Jenny, Great Uncle Punctatus, and the White Wind			Kevin J. Sharpe	Unpublished short story
John Bowker on Sociobiology			Kevin J. Sharpe
Journal of Science and Spirit			Kevin Sharpe	A preliminary proposal
Knowledge of God: Happiness and a Scientific Method for Theology	Knowledge of God: Happiness and a Scientific Method for Theology by Kevin Sharpe ABSTRACT. Because scientific research suggests how the universe including ourselves operates and comes to be as it is, science can – and does – suggest what we can do to increase our happiness. Such strategies that scientific research discerns evolved into us. Evolution is an aspect of God at work and thus the happiness strategies say something about how we might live in tune with God’s work. The scientific study of happiness offers the opportunity to learn about our spiritual selves and about God’s nature in relation to us. Other inclinations – sometimes competing with the drive to increase our happiness – also evolved into us, including the need to have and follow values. A preeminent spiritual pursuit for us is to decide between these competing inclinations. The results of scientific research can help us develop our understanding of the drives and the basis for our deciding between them, how we might, for instance, balance the pursuit of happiness with ethical behavior. The greater our understanding of the universe and of God – cues that scientific inquiry offers us – the better equipped we are to choose a moral and happy life. Copyright © 2001 by Kevin Sharpe. All rights reserved.		Kevin Sharpe	Conference proposal declined
Knowledge of God: Happiness and a Scientific Method for Theology			Kevin Sharpe
Knowledge of Ultimate Reality and Meaning: Happiness and the Scientific Method			Kevin Sharpe
Knowledge of Ultimate Reality: Happiness and a Scientific Method for Spiritual Thought	Because scientific research suggests how the universe including ourselves operates and comes to be as it is, science can – and does – suggest what we can do to increase our happiness. These strategies have evolved into us. Evolution is an aspect of Ultimate Reality at work, however, and thus the happiness strategies say something about how we might live in tune with the work of Ultimate Reality. The scientific study of happiness and other human qualities offers the opportunity to learn about our spiritual selves and the nature of Ultimate Reality in relation to us. The greater our understanding of the universe and Ultimate Reality – cues that scientific inquiry offers us – the better equipped we are to choose happiness.		Kevin Sharpe	Ultimate Reality and Meaning 25 (2) June 2002: 148-158
Koonalda Cave: The Beginning of Artistic Expression			Christine E. Sharpe and Kevin J. Sharpe	New Quarterly Cave 2: 3 (1977), pp. 226-234
Koonalda: Prehistoric Mind and an Australian Cave	The Nullarbor Plain, South Australia, covers some 120,000 square kilometers and hides riches in history, archaeology, myths, and art. Europeans have traversed the arid and treeless expanse for over two hundred years. Farmers have tried to tame it. Dreamers have tried to make it what it isn't. Below its surface, in systems of caves and blowholes, the Nullarbor tells us even more of ourselves. Explorers, speleologists, archaeologists, anthropologists, ethnographers, and more dreamers have probed here too.	Australian Aborigines, Daisy Bates, Koonalda Cave, line markings, Nullarbor Plain, prehistoric art	Kevin Sharpe	Submitted for publication
The Law of Complexification			Kevin Sharpe	An unpublished paper
The Laws of Life Program: a suggestion to JT			Kevin Sharpe
The Laws of Life: Grounding Spiritual Truth in Science	An evolutionary case for "To have a friend, be a friend."		Kevin Sharpe with Brent Waters	Science & Spirit 10(3) September 1999: 10-11
Learning from Creationism’s Success			Kevin Sharpe	Faith and Freedom 56 (1) Spring-Summer 2003: 4-10
A Letter from Alexander Gallus			Alexander Gallus	A 1978 letter to Christine and Kevin Sharpe
Line Markings			Kevin Sharpe and Mary Lacombe	Presented to the International Rock Art Conference, Cochabamba, Bolivia, 1-6 April 1997
Line Markings as Systems of Notation: Reading Rock Art			Kevin Sharpe	Unpublished magazine article: a proposal
Line Markings as Systems of Notation?	Why did prehistoric peoples mark lines on various surfaces in Europe, Australia, and other places? We propose that some of the markings are systems of notation, in particular mnemonic forms of ritual stories. To discuss this hypothesis, we look at the finger markings in Koonalda Cave, South Australia. We devise a set of propositions susceptible to in situ investigation which elucidate one way the markings might be notational.		Kevin Sharpe and Mary Lacombe	To appear in Rock Art and Epistemology: Courting Sophistication, International Federation of Rock Art Organizations No. 3, ed. Robert G. Bednarik (Begijnhof, Belgium: Brepolis Publishers).
Line Markings as Systems of Notation?	Why did prehistoric peoples mark lines on various surfaces in Europe, Australia, and other places? We propose that some of the markings are systems of notation, in particular mnemonic forms of ritual stories. To discuss this hypothesis, we look at the finger markings in Koonalda Cave, South Australia. We devise a set of propositions susceptible to in situ investigation which elucidate one way the markings might be notational.		Kevin Sharpe and Mary Lacombe	News 95: International Rock Art Congress Proceedings (Pinerolo, Italy: IFRAO – International Federation of Rock Art Federations, 1999), p. 46 and <NEWS 95 - International Rock Art Congress Proceedings_files/sharp.htm>
Line Markings in Australia: A Study of the Sites, Origins and Analysis of Archaic Line Markings in Australian Caves. Old anthology
Line Markings: Human or Animal Origin?	The origin-human or animal-of the incised linear markings found on the boulders in Koonalda Cave, South Australia, has obvious implications for the prehistoric use of the cave. The derivation of the markings, should they be human, suggests not only an extensive human use of the cave in prehistory, but initiates many questions. An attempt must be made, however tentative, to suggest what use and significance the lines had to the population who made them. Certain proposals (Bednarik 1992), however, have suggested that solely animals produced the lines. Following early studies, "reactions ranging from the categorical rejection of all parietal marks as humanly-made, to the implicit acceptance as artefacts of any markings" were formed (Aslin et al. 1985: 71). Neither approach is helpful. We advocate a balanced approach.		Kevin Sharpe	Rock Art Research 21:1 (May 2004), pp. 57-84
Living with Pessimism and Optimism			Kevin Sharpe and Rebecca Bryant	Science & Spirit 9(4) 1998: 8-9
Love and Implicit Religion			Kevin Sharpe	An accepted but unpresented conference proposal
Love, Happiness, and Purpose: Divine Desires or Biological Instincts?			Kevin Sharpe and Rebecca Bryant
Madness -- Be My Friend			Kevin Sharpe	Unpublished story
Markings in the Koonalda Style -- Some Australian Sites			Kevin J. Sharpe	An unpublished book chapter
A Mathematical Metaphysic: A Language for Qualities and Quantities, the Humanities and the Sciences	A need is felt for a mathematical language in which hypotheses involving qualities can be expressed (without reducing them to quantities). If this could be achieved the humanities would have access to complex mathematical functions in which to express the relations between elements of their subject matter, and a flow of concepts between the humanities and the sciences might be aided. The mathematical model suggested states that a topology on space can be uniquely associated with the actualisation of a property (qualitative or quantitative) in the world at one moment of time. This is justified and elaborated by a construction which divides up the world into volumes having different values of some given property, relates the volumes by a partial ordering with the relative values of the property and uses a mathematical technique to convert the posets into topologies.		Kevin J. Sharpe	Speculations in Science and Technology 5 (1982): 229-38
Mathematical Metaphysics			Kevin Sharpe and Jonathan Walgate	A book proposal
A Mathematical Metaphysics and Theology Inspired by David Bohm			Kevin Sharpe	In process
Meaning and Transformation			Kevin Sharpe	Unpublished but submitted paper
The Meaning of Finger Flutings	When we think of cave art, we think of Lascaux, Altamira, and other wonders of Paleolithic Europe. However, there is another form of cave art; little known, little researched, older, and on the other side of the world. The finger flutings that occur throughout the Australian continent have only recently been addressed. Their appearance in Europe has all too often been ignored, explained away – or not recognized at all. Essentially the later representational forms have eclipsed them both physically and academically. In Australia, however, there is a long and continued use of these enigmatic forms. But what do they mean and how can we elucidate this?		Kevin Sharpe	Unaccepted magazine article proposal
Meaning: Finding Our Place in the World			Kevin Sharpe	In process
Outline for Meaning: Finding Our Place in the World			Kevin Sharpe	In process
A Method for Studying Finger Flutings			Kevin Sharpe and Leslie Van Gelder	Exploring the Mind of Ancient Man: Festschrift to Robert G. Bednarik, ed. P. Chenna Reddy (New Delhi: Research India Press, 2006)
Mind, Matter, and Theology			Kevin Sharpe	An unpublished paper
The Minds of Our Ancestors			Kevin Sharpe	Presentation Abstract for Association for the Study of Literature and the Environment (UK) Conference, Leeds, 2002
Mirian Finger Flutings in Rouffignac Cave, France			Kevin Sharpe and Leslie Van Gelder	In process
Misusing Quantum Physics	Physical theories are sometimes taken out of their original context and used to justify wider metaphysical schemes. An example is the quantum-level nonlocality evidenced in the EPR experiment of physics, and the holomovement metaphysics developed by David Bohm. The former is sometimes misused as "proof" that all things are interconnected - a grand holism. Rather, information that a model or metaphor carries depends on its context.		Kevin J. Sharpe	The Science and Theology of Information: Proceedings of the Third European Conference on Science and Theology, Geneva, March 29 to April 1, 1990, ed. Christoph Wassermann, Richard Kirby, Bernard Rordorf (Geneva: Labor et Fides, 1992), pp.137-141.
Morality and Religion Intersect Biology: Sociobiology and Altruism			Kevin J. Sharpe
More about ‘More about Finger Flutings’			Kevin Sharpe and Leslie Van Gelder	To appear in
Murphy and Ellis and Levels. 1997 AAR proposal and hopefully a paper			Kevin Sharpe
Murphy's Law: Applying the Scientific Method to Theology	Nancey Murphy's book, Theology in the Age of Scientific Reasoning, draws deep parallels between the methodologies of science and theology, and sees religious experience as the basis of a "scientific theology." A laudable approach – but does it go far enough?		Kevin Sharpe with Rebecca Bryant	Science & Spirit 10:5 (January-February 2000), pp. 10-11
My Theology Fragments			Kevin Sharpe	Fragments from unpublished theology papers
Mysticism in Physics			Kevin J. Sharpe	Religion and Nature: With Charles Birch and Others, ed. Kevin J. Sharpe and John M. Ker (Auckland: University of Auckland Chaplaincy, 1983), pp. 43-51
Nancey Murphy and Kai Nielsen: A Case for an Empirical Theology
Natural Morality: Reaping Our Innate Rewards			Kevin Sharpe	Submitted for publication
Natural Morality: Reaping Our Innate Rewards Chapter One			Kevin Sharpe	Submitted for publication
Natural Morality: Reaping Our Innate Rewards. Part Five. The Moving Mirror: Confirming the Self-Image	Natural Morality: Reaping our Innate Rewards By Kevin Sharpe. In the fifth of a series of articles from his upcoming book, Kevin Sharpe explores the scientific underpinning of John Templeton's Laws of Life. Part V-The Moving Mirror: Confirming our Self-Image.		Kevin Sharpe	Science & Spirit 11:2 (May-June 2000), pp. 38-39
Natural Morality: Reaping Our Innate Rewards. Part Four. Managing Motivation: Punishment or Reward?	In the fourth of a series of articles, Science & Spirit publisher Kevin Sharpe draws on the latest advances in the physical and social sciences, as well as the heritage of the world's religious traditions, to explore the scientific underpinning of John Templeton's Laws of Life.		Kevin Sharpe	Science & Spirit 11:1 (March-April 2000), pp. 38-40
Natural Morality: Reaping Our Innate Rewards. Part One. Introduction: Anecdotes to Truthfulness	"Where can Wisdom be found?" The ancient Biblical question still resonates in our lives today – perhaps more urgently than ever in this age of high-speed technological change and bewildering cultural upheaval. Where can we find the "why" for our lives? How can we cut through the static, the sensory overload, and hear again the still, small voice of wisdom? Are there methods available to help us find meaning, tools for building a successful, fulfilling existence? What role can science play in restoring spiritual balance to the modern world? In this issue, Science & Spirit editor Kevin Sharpe begins a series of articles exploring one set of those tools: Sir John Templeton’s "Laws of Life." Over the course of a long life marked by worldly success and spiritual questing, Templeton has gleaned nuggets of wisdom from an array of sources – literary, religious, philosophical, scientific – as well as from his own experience. These "laws" for a meaningful life are not just pithy proverbs or old saws given a new gloss: they are meant to stand as tough-minded methods for practical living, subjected to the full rigors of scientific scrutiny, tried in the fire of modern knowledge. In this series, taken from his upcoming book, Natural Morality: Reaping Our Innate Rewards, Sharpe applies some of that refining fire, explicating Templeton’s ideas in articles on health, wealth, love, emotion, motivation and many other aspects of our daily lives. Drawing on the latest advances in the physical and social sciences, as well as the rich heritage of the world’s religious traditions, Sharpe shows us how to put Templeton’s laws to work in finding the "why" of our existence.		Kevin Sharpe	Science & Spirit 10(3) September 1999: 28-29, 37
Natural Morality: Reaping Our Innate Rewards. Part Six. Doubt and Hope: Self-Fulfilling Prophecies	In this series, taken from his upcoming book, Natural Morality: Reaping Our Innate Rewards, Science & Spirit Publisher Kevin Sharpe applies the refining fire of modern science to the ideas expressed in Sir JohnTempleton's Laws of Life. Drawing on the latest advances in the physical and social sciences, as well as the rich heritage of the world's religious traditions, Sharpe shows us how to put Templeton's laws to work in improving our daily lives.		Kevin Sharpe	Science & Spirit 11:3 (July-August 2000), pp. 38-40
Natural Morality: Reaping Our Innate Rewards. Part Three. Motivated to Achieve: Lighting the Inner Fire			Kevin Sharpe	Science & Spirit 10:5 (January-February 2000), pp. 28-30
Natural Morality: Reaping Our Innate Rewards. Part Two. Happy Whys			Kevin Sharpe	Science & Spirit 10(4) November 1999: 28-30
Natural Morality: Reaping Our Innate Rewards Proposal			Kevin Sharpe	Submitted for publication
Natural Morality: Reaping Our Innate Rewards Query			Kevin Sharpe	Submitted for publication
A Naturalistic Account of Divine Action in the Universe. A MT06-derived proposal and hopefully paper for 1997 AAR			Kevin Sharpe
The Nature of God: A New Approach			Kevin Sharpe	In process
The Nature of God-World Relationships
A Newly Discovered Art Sanctuary in Koonalda Cave, South Australia			Christine Sharpe	Unpublished, 1973. Became part of a Master of Fine Arts thesis presented to Boston University
Nightmares			Kevin Sharpe	Presented to the Second Roundstone Conversation on Place and Story, Roundstone, Ireland, 10-13 May 2006
Non-Denominational Associations	Nondenominational associations were among the first science and religion organizations established. Two notable pioneers are the American Scientific Affiliation (ASA) and the Institute on Religion in an Age of Science (IRAS). Among the newer groups is the European Society for the Study of Science and Theology. While they do not promote the ideas of a particular church, each does espouse a particular religious approach; the ASA, for instance, is evangelical and IRAS more liberal. Recently, a more inclusive and comprehensive approach has arisen. While this is also ideological, it is more congenial for constructive dialogue.		Kevin Sharpe	Presented to the Symposium, "Oil and Water? Institutional Interactions between Science and Religion," American Association for the Advancement of Science Annual Meeting, 14 February 1993, Boston, Massachusetts
A Nonlocal Divine Universe			Kevin Sharpe	For SRN
Paper written by Gallus			Alexander Gallus, edited by Kevin Sharpe	In process
Nudging John Polkinghorne			Kevin Sharpe	Quodlibet 5:2-3 (July 2003)
On God's Actions in the World
On Mutual Relevance
On Mystery and Transcendence
On The Big Bang and the Divine
The Origin of the Big Bang Universe in Ultimate Reality with Special Reference to the Cosmology of Stephen Hawking	Theories on the origin of the universe--for example, Stephen Hawking’s--assume the existence of something that can bring about the big bang and the existence of the universe. I call this “something” the subuniverse. It operates according to a form of logic and gives reality to the universe and its laws. Further, the subuniverse acts not only to create the big bang, but continues its sustaining function throughout the life of the universe. These properties also characterize Ultimate Reality. I suggest that the subuniverse emerges directly from Ultimate Reality. Hawking’s cosmology supposedly dispenses with the idea of an Ultimate Reality creator. I try to show that it in fact depends on the existence of something equivalent to Ultimate Reality.	anthropic principle, big bang, cosmology, creation, Willem B. Drees, existence, God, Stephen W. Hawking, holomovement, logic, natural theology, pregeometry, subuniverse, Ultimate Reality	Kevin Sharpe	Ultimate Reality and Meaning 20 (March 1997): 61-71. Copyright © 1997 by Kevin Sharpe
Our Ancestors Touch Us: The Writing of Early Humans			Kevin Sharpe and Leslie Van Gelder	In process
Proposal for Our Ancestors Touch Us: The Writing of Early Humans			Kevin Sharpe and Leslie Van Gelder	In process
Outline for Our Ancestors Touch Us: The Writing of Early Humans			Kevin Sharpe and Leslie Van Gelder	In process
Proposal for Our Ancestors Touch Us: The Writing of Early Humans			Kevin Sharpe and Leslie Van Gelder	In process
Query for Our Ancestors Touch Us: The Writing of Early Humans			Kevin Sharpe and Leslie Van Gelder	In process
Our Thinking as Myth: Implications for Science, Philosophy, and Religion			Kevin J. Sharpe	Unpublished, October 1976
			Kevin Sharpe	In process
Oxytocin Affronts Divine Love			Kevin Sharpe
Oxytocin Is a Many Splendid Thing: Biochemicals Usurp the Divine	Certain biochemicals occur with particular animal, including human behaviors. Parental and filial love, for instance, correlate with the presence of oxytocin and vasopressin in the brain, and they in turn induce the symptoms of loving. Love is in part an adaptive trait that functions with hormones. In the Christian view, God is love, the same sort of love. But we hardly expect the Divine to possess veins with oxytocin flowing through them. Or if with Saint John we believe that love comes from God, then we need to understand how love can derive from both biology and the Divine when we would not say the same about many “sinful” behaviors. Is it reasonable to include loving as a prerequisite for a person's salvation if the individual is missing the part of the brain responsible for moral conduct? A tension therefore exists between neuroscience and spiritual thought, a tension that calls for a rethink of the spiritual doctrine of divine love.	brain, determinism, the divine, hormones, love, neuroscience, oxytocin, parental behavior, science and spiritual thought, vasopressin	Kevin Sharpe	In The Interplay Between Scientific and Theological Worldviews, Part I, Studies in Science and Theology, Vol. 5 (1997), ed. Niels H. Gregersen, Ulf Görman, and Christoph Wassermann (Geneva: Labor et Fides, 1999), pp. 205-214
Oxytocin is a Many Splendored Thing. Presented to Scholarship that Matters: A Trustee Review of Faculty Scholarship at The Union Insititute, 16 November 1996			Kevin Sharpe
Oxytocin Makes the World Go Round: Love Affronts the Divine	Love is an adaptive trait, both a willed and an involuntary phenomenon (often a combination of both), but it always involves the release of biochemicals. Yet, tradition says that parental, filial, altruistic love--the behavior involved in the biochemical release--originates in the Divine. Is this a conflict? Further, if love derives largely from the involuntary release of biochemicals, is it reasonable to urge people to love each other?		Kevin Sharpe	Science & Spirit 7 (Spring 1996): 10-11
Finger Flutings: Reports, Issues, and Directions and Methodologies for Research			Kevin Sharpe	Proposed
Paleolithic Story Telling?			Kevin Sharpe Sharpe Sharpe Sharpe Sharpe
A Panel of Multi-Media Severines in Chamber E of Rouffignac Cave, France			Kevin Sharpe and Leslie Van Gelder	In process
The Past Moves Forward			Kevin Sharpe	A book proposal
Patterns of the Real: Quantum Nonlocality	Explores the nature of quantum nonlocality from a physics point of view, for what it says metaphysically about holism, and from a spiritual point of view. "Spiritual thinkers may largely ignore quantum physics and its 'greatest discovery of all science.' If so, they will lose the chance of one of the 'greatest discoveries' open to them."		Kevin Sharpe and Jon Walgate	Science & Spirit 10 (1) March 1999: 10-12
The Persuasive Power of Goal Setting	To achieve something in life, we might define our goals explicitly and highly, commit ourselves to them, and check our progress.		Kevin Sharpe	Science & Spirit 8(3) Fall 1997: 10-11
Philosophical Implications			Kevin Sharpe	Unpublished book chapter
The Physics of David Bohm and the Algebraic Theory of Reality: Their Theological Potential			Kevin J. Sharpe	Unpublished
Place, Story, and the Minds of Our Ancestors			Kevin Sharpe	Presentation Abstract for Association for the Study of Literature and the Environment Conference, Boston, 2003
A Play			Kevin J. Sharpe	An unpublished partial manuscript
"Predestination by Genes." Letter from Andrew Petto, 4 April 2000			Andrew J. Petto
Predestination by Genes: The Cracked Skull	Genetic predisposition looks like a modern form of divine predestination. If it is, it is also a sophisticated form that allows us freely to work out our destiny in and from the cradle of the behaviors our genes predispose.		Kevin Sharpe with Rebecca Bryant	Science & Spirit 11:1 (March-April 2000), pp. 10-11
Prehistoric Cave Markings: Prelude to an Australian Seminar			Kevin J. Sharpe	Insight: News from the Graduate School of the Union Institute 2 (Fall 1990/Winter 1991): 10-11
Prehistoric Finger Flutings in Rouffignac Cave			Kevin Sharpe and Leslie Van Gelder
Prehistoric Finger Markings in Rouffignac Cave, France: Asking Questions on an Edge			Kevin Sharpe	Presented at the Symposium, 'Margins, Boundaries, and Thresholds: Creativity across the Disciplines,' Vermont College of Union Institute and University, Montpellier, Vermont, 9-12 October 2003
Prehistoric Line Markings in Australia and Their Religious Significance				Presented to the Annual Meeting, American Academy of Religion, Chicago, 19-22 November 1988
Prehistoric Religion: How Archaeology Can Help the Study of Religion, With Special Reference to Koonalda Cave, South Australia (1st Edition)			Kevin J. Sharpe	Unpublished
Prehistoric Religion: How Archaeology Can Help the Study of Religion, With Special Reference to Koonalda Cave, South Australia (2nd Edition)			Kevin J. Sharpe	Unpublished
A Preliminary Survey of Engraved Boulders in the Art Sanctuary of Koonalda Cave, South Australia			Christine E. Sharpe and Kevin J. Sharpe	Mankind 10(3) June 1976: 125-30
A Presumptuous Proposal	We think the Divine resembles us. We impulsively ask about the Divine's character in terms of what we experience. We understand by supposing the Divine displays at least some characteristics of humans. The spiritually inclined often associate purpose, a human quality, with the Divine. Questions and limits face this natural process of projection.		Kevin Sharpe	Science & Spirit 8(1) Spring 1997: 10
Project Description Questions			Kevin Sharpe	From a 2002 grant application
The Prophetic and the Financial in University Chaplaincies			Kevin Sharpe	Background paper for the 26 September 1981 meeting of the New Zealand National Council of Churches sub-committee on university chaplaincies
Proposal for the Hulsean Lectures, 1999-2000			Kevin Sharpe
Proposal for the Stanton Lectureship in the Philosophy of Religion, 2006-2009			Kevin Sharpe	Submitted
A Proposed Expedition to Koonalda Cave, South Australia, in Mid-1982			Kevin Sharpe	A research project proposal
Providence and the Biology of Purpose	Recent research in evolutionary psychology and neurobiology suggests that human fundamental motivation (or purpose) reduces to 15 core desires, the majority of which originate in our genes. The theological doctrine of providence entertains the notion of a Divine who directs creation in accordance with divine purposes, thus infusing life with meaning. If purpose is a biologically rooted phenomenon, does it make sense to talk of the (spiritual) Divine acting purposively? If it does, we need to understand how a spiritual being can exhibit biological traits. If it does not, an alternative characterization of the Divine’s relationship with creation becomes necessary.	Providence; purpose; fundamental motivation; the Divine; behavioral genetics; evolutionary psychology; meaning; creation and consummation	Kevin Sharpe and Rebecca Bryant	Cross Currents 52 (3) Fall 2002: 371-384
Providence, Purpose, and the Psychobiology of Fundamental Motivation	Recent research in evolutionary psychology and neurobiology suggests that human fundamental motivation (or purpose) reduces to 15 core desires, the majority of which originate in our genes. The theological doctrine of providence entertains the notion of a Divine who directs creation in accordance with divine purposes, thus infusing life with meaning. If purpose is a biologically rooted phenomenon, does it make sense to talk of the (spiritual) Divine acting purposively? If it does, we need to understand how a spiritual being can exhibit biological traits. If it does not, an alternative characterization of the Divine’s relationship with creation becomes necessary.	providence, purpose, fundamental motivation, the Divine, behavioral genetics,	Kevin Sharpe and Rebecca Bryant	In Studies in Science and Theology, Vol. 7 (1999-2000), ed. Niels Henrik Gregersen, Willem B. Drees, and Ulf Görman (Denmark: University of Aarhus, 2000), pp. 161-177
Publication Gets New Name			Kevin Sharpe and Ursula Goodenough	IRAS Newsletter 44 (2) 15 January 1996: 2-3
Publisher's Muse			Tom Tollefsen
Radio Programs Proposal			Kevin Sharpe	A proposal for radio programs
Proposal #2 to Archaeology			Kevin Sharpe
Reconceptualizing Science and Religion on the Basis of the Study of the 16 Fundamental Motives			Kevin Sharpe	A conference presentation proposal
Reductionism and Emergence in Chessworld and our World			Kevin Sharpe and Jonathan Walgate
Referees' Reports on 'The Upper Chamber of Koonalda Cave, South Australia'			Anonymous	Unpublished
Reflections after Our First Visit to Les Eyzies
Rejoinder to Comments by Geoffrey D. Aslin, Robert G. Bednarik, and R. G. Gunn [Rejoinder to comments on ‘Incised Linear Markings: Animal or Human Origin?’]			Kevin Sharpe	Rock Art Research 21:1 (May 2004), pp. 78-84
Rejoinder to "Predestination by Genes," Letter from Andrew Petto, 4 April 2000			Kevin Sharpe
Relating Group Topologies by their Continuous Points	Let x be a point in a topological group G, and for each integer n, let (1/n)x be the set {y: ny = x} in G. Then I call x a continuous point if for positive integers n, the subsets (1/n)x are nonvoid and eventually intersect each neighborhood of the identity 0. I prove the following result and from it three corollaries. Let G be a divisible abelian group such that (1/n)0 = {0} for some integer n > 2. Suppose there are two group topologies Pl and P2 defined on G and that G is P2-locally compact and σ-compact, and define ω2 to be the outer measure derived from the Haar measure µ2 on (G, P2). Also suppose that the ratio of the P2-measure of {nx: x Î A) to the P2-measure of A, for any P2-Borel-measurable set A (the ratio is the same for any such A with finite measure), does not exceed 1. Then for each P2-Borel-measurable set A with nonvoid P1-interior, µ2(A) > ω2( W1) W1 being the subgroup of all points in G which are P1­continuous.		Kevin J. Sharpe	Proceedings of the American Mathematical Society 57 (1976): 179-82
Relating Science and Theology with Complementarity: A Caution	I examine Helmut Reich's recent discussion of the complementarity model for relating science and theology and find it confusing. On the one hand, his complementarity purports to make science and theology relevant for each other. It even requires we solve their conflicts. On the other hand, it discourages the overlap of scientific and theological knowledge and thus the direct resolution of their conflicts.	Complementarity, Helmut Reich, theology and science	Kevin J. Sharpe	Zygon: Journal of Religion and Science 26 (June 1991): 309-315
Relating the Physics and Religion of David Bohm	David Bohm's thinking has become widely publicized since the 1982 performance of a form of the Einstein-Podolsky-Rosen experiment. Bohm's holomovement theory, in particular, tries to explain the nonlocality which the experiment supports. His theories are close to his metaphysical and religious thinking. Fritjof Capra's writings try something similar: supporting a theory (the bootstrap theory) because it is close to his religious beliefs. Both Bohm and Capra appear to use their religious ideas in their physics. Religion is the source for physical hypotheses and provides the motivation to develop and uphold them.	David Bohm, holomovement, religion and science, Fritjof Capra, nonlocality, physics	Kevin J. Sharpe	Zygon: Journal of Religion and Science 25 (March 1990): 105-122
A Relationship between Group Topologies			Kevin J. Sharpe	unpublished
The Relationship between Science and Theology as Viewed from their Biological Origins	William Austin in his book The Relevance of Natural Science for Theology, sets out to prove, as his title suggests, that science is relevant for theology. This he does by examining the various positions that propose a radical separation between the two to show that they are inconsistent or unjustifiable. He also suggests, but declines to demonstrate, that theology may be relevant to science. How might one demonstrate the relevance of science and theology for each other? To meet this challenge one could show that the knowledge of science and that of religion are mythologies, thus making them the same sorts of things, even if they have different emphases (science obviously has more to do with the physical world of objects, and religion with the world of persons). But they are equivalent enterprises at root, with aspects of their total function developed to varying degrees. One could then develop the intuition that modem Western society requires one integrated mythology for its social health, and thus proposes the mutual relevance of science and theology for each other, and perhaps even their integration. A person who adopts such an approach is the Australian Alexander Gallus in his Current Anthropology paper ‘A Biofunctional Theory of Religion’. He looks specifically at the origins of science and myth (religion), and their respective functions and relationships over human evolution. This paper explains and discusses Gallus’ ideas, and attempts to overcome a flaw in his schema. Paramount is the implication for the relationship between today’s and tomorrow’s religion and science.	Alexander Gallus, mythology, religion, science and religion, social evolution	Kevin J. Sharpe	Colloquium 15 (2) May 1983: 12-20
Relationships Between Group Topologies	We investigate two lines of thought connecting two group topologies defined on the one group. The results below each form the foundation of one line of investigation; we actually prove these results and investigate various consequences or them. Let G be a group (with identity e) on which are defined two group topologies τ1 and τ2.   (A) Suppose G is also divisible abelian and has no points (except e) whose power to some integer n not less than two is e. We say a point x in G is τ1-continuous if the subsets {y: ym = x}, m Î Z+, eventually intersect each τ1-neighbourhood of e. Then let (G,τ2) be a locally compact and σ-compact group, and denote by ω2 the outer measure derived from the Haar measure μ2 on that group. Also suppose that the ratio of the τ2-measure of {xn: x Î A} to the τ2-measure of A, for any τ2-Borel-measurable set A with nonzero measure (the ratio is the same for any such A), does not exceed 1. Then for each τ2-Borel­measurable set A with nonvoid τ1-interior about e, μ2(Ç{xnv: x Î A)} ³ ω2(W1), Wl being the subgroup of all τ1-continuous points in G.   (B) Suppose (G,τ1) is locally compact, (G ,τ2) is locally countably compact, and there is a Hausdorff topology for G weaker than both τ1 and τ2, Then if there is a τ2-open set contained in some τ1-­Lindelöf set, we will have τ1 Í τ2.		Kevin J. Sharpe	Ph.D. Thesis, La Trobe University, 1975
Relationships Between Group Topologies			Kevin J. Sharpe	Bulletin of the Australian Mathematical Society 13 (1975): 149-51
Religion and Morality Intersect Biology: Sociobiology and Altruism	Theologians often react to sociobiology by rejecting it. I examine several such responses and respond to them. Many set up an unacceptable dualism between theological and scientific statements. I also conclude that theology needs to accept sociobiology and then constructively face the challenges it raises, such as that involving altruism. According to sociobiology, altruism is a moral feeling people have to promote biological “altruism.” Michael Ruse suggests that people’s seeing altruism playing this role will undermine its power over them. This argument also suggests that God may be a biologically-induced illusion, as God’s function is to promote altruism and thus “altruism.” The weakening of altruism also affects “altruism” because it depends on altruism. I suggest developing the wisdom and power of religion and science to re-establish altruism and “altruism.”	altruism, epigenetic rules, naturalistic fallacy, science and religion, sociobiology, theology	Kevin J. Sharpe	Altruismus: aus der Sicht von Evolutionsbiologie, Philosophie und Theologie, Loccum Protocols 30/92, ed. Hans May (Rehburg-Loccum, Germany: Evangelische Akademie, Loccum, 1996), pp.262-300
Religion and New Zealand's Future: Proceedings of the Seventh Auckland Religious Studies Colloquium, May 2-3, 1981			Kevin J. Sharpe (editor)	The Dunmore Press, Palmerston North, New Zealand, 1984
Religion and Science: Evolving toward Enlightenment	A revolution took place in seventeenth century England more significant than the English Civil War. The millennia-old Aristotelian worldview washed away and was replaced with a superior Newtonian metaphysics. Western theologians swam in the scientific currents, some enthusiastically and others less so, for the intellectual world they inhabited had changed forever. Our seventeenth century forebears provide insights into religious wonder in a turbulent time. They inquire after the foundations of their beliefs and feel inspired to discover the mysteries of reality. The philosophical language of their time enriches the mysteries they wonder at. Intellectual revolutions provide excellent opportunities to pursue fresh aspects of the divine character of our world. Modern thinkers often feel pressure to segregate their spiritual intuition from their secular intellectual lives, to the detriment of both. We ought, rather, to make connections with confidence, and participate fully in the endeavors of philosophy and science.		Kevin Sharpe and Jonathan Walgate	Bridges: An Interdisciplinary Journal of Theology, Philosophy, History, and Science 10 (1-2) Spring-Summer 2003: 45-69. Originally presented at the Parliament of the World's Religions, Cape Town, South Africa, December 1999
Religion and the Anthropic Principle of Physical Cosmology			Kevin J. Sharpe	In International Religious Studies Conference, "Religions and Change," August 1983 (Wellington: Centre for Continuing Education, Victoria University, 1983), pp. 445-67
Religion and the Pursuit of Happiness	Scientific studies of happiness (as subjective well-being) provide a lot of information about it: a person’s level of happiness usually stays within a certain genetically determined range despite life’s ups and downs, happiness relates to activity in specific parts of the brain and to the presence or absence of serotonin and dopamine, and we have evolved to pursue happiness. Raising happiness within the set range can involve high self-esteem, a sense of control over life, and an outgoing, optimistic personality. In addition, the person’s view of the world influences his or her level of happiness. Flow, personal relationships, and having values and goals can also contribute. Pursuing happiness and seeking to remove unhappiness appear to be primary human motivations, biologically based. The study of implicit religion, therefore, ought at least to look at happiness and ask about the relationship between it and implicit religion.		Kevin Sharpe	A future conference presentation
Religion for Modern Western Society			Kevin J. Sharpe	In Religion and New Zealand's Future, ed. Kevin J. Sharpe (Palmerston North, NZ: Dunmore Press, 1982), pp. 117-22
Religion for New Zealand Land			Kevin J. Sharpe	An unpublished book manuscript
Religious Snippets: Reflections from Down Under			Kevin J. Sharpe	Unpublished book manuscript, 1983
Report for the National Geographic Society on the Koonalda 1976 Expedition			C. E. Sharpe, K. J. Sharpe, A. Gallus, N. Chadwick	Unpublished report, 1976
Report for the South Australian Museum on the Koonalda 1976 Expedition			Christine E. Sharpe	Unpublished, 1976
Report for the South Australian Museum on the Koonalda 1976 Expedition			Kevin J. Sharpe	Unpublished, 1976
Report I from Grotte de Rouffignac			Kevin Sharpe and Leslie Van Gelder
Report II from Grotte de Rouffignac			Kevin Sharpe with Leslie Van Gelder
Report on the New Art Form in Koonalda Cave, South Australia			Christine E. Sharpe	Unpublished report, 1973
Report on Work in Gargas Cave, 2003-2004			Kevin Sharpe and Leslie Van Gelder	Presented to le Conservateur Régional de l’Archéologie, Préfecture de la Région Midi-Pyrénées, France
Report on Workshop 2, "Origins of Mind, Culture and Morality"	All the papers in the workshop addressed, in their own way, the (re) creating of a system of meaning for modem Western human beings. With an eye on the theme, each looked at meaning by exploring the roots or "origins of mind, culture, and morality."	mind; morality; mythology; science and religion; social evolution	Kevin J. Sharpe	In Reports of the Seven Workshops: IV ESSSAT Conference, Origins, Time and Complexity in Science and Theology (Castel Gandolfo, 23rd - 28th March, 1992), pp. 4-5
Report, Koonalda Expedition, 1976 January			Alexander Gallus	Unpublished
Report, Koonalda Expedition, January 1975			Alexander Gallus	Unpublished report
Representing the Partial Order and Lattice Structures of a Set by Its Topological Structures				unpublished
Research on Prehistoric Line Markings (as of July 2006)			Kevin Sharpe and Leslie Van Gelder	Presented to the Initial Academic Residency, Ph.D. Program, Union Institute & University, Cincinnati, 12 July 2006
Response for the ASOR/SBL/AAR Constructs of Ancient History and Religion Section. November 1991			Kevin J. Sharpe	Response to the Papers Presented at the ASOR/SBL/AAR Constructs of Ancient History and Religion Section, American Academy of Religion Annual Meeting, Kansas City, 23-26 November 1991
Response to Alexander Berezin, ‘Ideas of Multidimensional Time, Parallel Universes, and Eternity in Physics and Metaphysics’			Kevin Sharpe	Presented at the Twelfth Biennial Meeting of the International Society for the Study of Human Ideas on Ultimate Reality and Meaning, University of Toronto, Toronto, Canada, 13-16 August 2003
Response to Ronald Glasberg, ‘Ultimate Reality and Meta-Solutions to Fundamental Problems’			Kevin Sharpe	Presented at the Twelfth Biennial Meeting of the International Society for the Study of Human Ideas on Ultimate Reality and Meaning, University of Toronto, Toronto, Canada, 13-16 August 2003
Responses to ‘Line Markings: Human or Animal Origin?’			Geoffrey Aslin, Robert Bednarik, and R. G. Gunn	To appear in Rock Art Research
Responses to 'Frogs and God'			Albert Fonda, Myers, Helrich, Fricke, Keefer	Via email
The Rev. Trev Goes to Church			Kevin Sharpe	Unpublished short reflection
		Kevin Sharpe	Unpublished short reflection
Review of Alone in the World?			Kevin Sharpe	In process
Revisiting Figures in Grotte de Rouffignac, France			Kevin Sharpe and Leslie Van Gelder	In process
The Role of Experience in a Scientific Theology			Kevin J. Sharpe	Unaccepted conference proposal
			Kevin Sharpe
Science & Spirit			Kevin Sharpe and Mary Lacombe	Unpublished. Prepared for possible inclusion in a syndicated column, 1997
Science and Models of the Divine: The Need for Radical Reconstruction				Proposal (declined) for a conference presentation
Science and Religion Has Failed			Kevin Sharpe	In process
Science and Religion: From Warfare Over Sociobiology to a Working Alliance	Science continues to confront religion. Unfortunately, religion continues to respond defensively. A new discipline of science and religion is emerging, one of whose aims is to explore constructively the interaction between the two areas. One of its current energetic topics is sociobiology's relation to religion. Sociobiology could undermine religion's and ethics' claims to truth; thus it threatens theology. Theologians frequently respond by separating its area of application from religion's, thus setting up a dualism. There are reasons, however, for questioning this response. Theology could embrace sociobiology's findings and work with it toward a better society.		Kevin J. Sharpe	Current Contents 23 (24 June 1991): 5-13
Science as Our Modern Mythology and Basis for Religion			Kevin Sharpe	Presented to the Fourth Auckland Religious Studies Colloquium, August 1977. Unpublished
Science of God			Kevin Sharpe	In process
Chapter 5 of Science of God			Kevin Sharpe	In process
Chapter 6 of Science of God			Kevin Sharpe	In process
Proposal for the book, Science of God			Kevin Sharpe	In process
Query for the book, Science of God			Kevin Sharpe	In process
Science of the Soul			Kevin Sharpe	Presented at Butler University, Indianapolis, 22 February 2005
The Scientific Approaches to Love and their Challenges to Theology	Love lies at the heart of our lives. It forms the basis of many human relationships: we love our partners, children, parents, and close friends. We love the wider human circle. We even express love for places, literature, and music. Spiritual traditions the world over have added much to our understanding of this a most enduring human emotion. Even so, scientific research shows a biological rootedness to love for humans as well as animals. Parental, filial, and sexual love happen with oxytocin and vasopressin, which promote the behaviors and symptoms of loving. When people love this way, these chemicals occur in their bodies in larger-than-normal amounts; love functions with them. How do these scientific findings relate to spiritual love? Do oxytocin and vasopressin drive God’s love and concern for us? Only with answers to the likes of these questions can commence the reconciliation of scientific and spiritual understandings of love.		Kevin Sharpe	Unaccepted submission for a conference presentation
The Scientific Method as a Theological Method			Kevin J. Sharpe
The Scientific Method as a Theological Method			Kevin J. Sharpe	Unpublished
Self-Consciousness: Evolutionary Biology Invites Theology. (On John McCrone.)			Kevin J. Sharpe
The Sense of Happiness: Biological Explanations and Ultimate Reality and Meaning	Genes and circumstances equally contribute to a person's happiness at any moment, but genes cause about eighty percent of the range of happiness they can feel. Genes do this by setting the production and release of the neurotransmitter dopamine, and the neurotransmitter serotonin to create the feeling of misery. The scientific story continues. Evolutionary psychologists have mapped the evolutionary means by which these genes arose, and psychologists suggest that happiness largely depends on feeling meaning in life. I explore these matters and relate them to the idea of Ultimate Reality and Meaning as the source of human meaning and happiness.		Kevin Sharpe	Ultimate Reality and Meaning 21 (4) December 1998: 301-314
The Sense of Meaning and Implicit Religion			Kevin Sharpe	In process
Sermon for Induction into the Maclaurin Chaplaincy			Kevin Sharpe	Unpublished sermon
Severines as Protowriting			Kevin Sharpe and Leslie Van Gelder	In process
Severines in Rouffignac Cave, France: Implications for Paleolithic Ideas of Ultimate Reality and Meaning			Kevin Sharpe and Leslie Van Gelder	In process. Accepted conference presentation
Severines in Rouffignac Cave, France: Implications for Paleolithic Ideas of Ultimate Reality and Meaning			Kevin Sharpe and Leslie Van Gelder	Presented at the Twelfth Biennial Meeting of the International Society for the Study of Human Ideas on Ultimate Reality and Meaning, University of Toronto, Toronto, Canada, 13-16 August 2003
Sleuthing the Divine: The Nexus of Science and Spirit	Can serial killers change their moral attitudes, or are their behaviors irrevocably inscribed in their genes? We’re not sure. But we are sure that locking them up won’t change them. This type of dilemma isn’t unusual for us; value and fact, religion and science, wisdom and technology usually lie on opposite sides of Western civilization. We therefore don’t know how to solve some of our serious ills, we don’t even know how to go about solving them. We intuitively know a moral right and wrong, but the real situation and the science complicate the case so much that our intuition fails to apply. Is the way forward a fundamentalist withdrawal into the certainty of denying the science and the secular and of defining complex reality as a simple choice? I’m sure it’s not. I have long searched for a system of spiritual ideas that confers justice on my experience as a secular and science-oriented person, and on the spiritual tradition in which I immerse myself. I want constructively to resolve this inner tension. The divide between the two cultures splits the experience of many moderns and hinders, I believe, their health and society’s health. Sleuthing the Divine emerges from my journey. It introduces a scientific way to gain spiritual knowledge. Not only do I cover basic issues that need resolving before such a project can start (What constitutes spiritual knowledge? for instance), but it also uses scientific theories and formulates scientific hypotheses to develop that knowledge. Experience should guide spiritual knowledge. My intention is not to defend any set of religious beliefs – traditional, new age, Eastern, or Western. I develop a way to understand Divinity (or God) without assuming what a tradition would impose. For a model such as I suggest to function as it should, the divinity it depicts must appear real to most people; this is one of my basic requirements for my model. It must also build from science, be scientifically open to experiment and experience, and it must interact openly with the secular lives of most modern people. To achieve this understanding, I use aspects of the physicist David Bohm’s idea of the holomovement or implicate order. I develop what I take from him into my own system of spiritual thought. But Bohm’s ideas don’t take me far enough. I therefore borrow from evolutionary theory to carry the system further into the moral and human dimensions of life. I attempt: To envision the physical reality of the spiritual and its mutual relevance to our scientific and secular world. I conclude that everything connects with everything. To picture spiritual ideas that go beyond institutional religion and form a bed from which ancient and modern wisdom – including feminist, environmental, and indigenous – can rise. While this process develops a foundation for many types of spiritual belief, one chapter does show how it applies to Christianity in particular, pointing out what beliefs the foundation can support and what further steps are necessary to make it Christian. The same process also applies to the belief systems of other spiritual traditions. Click Buy It and you will be taken directly to an order form for this book at Amazon.com. This does not oblige you to buy the book but it will be an easy step from here to do so.		Kevin Sharpe	Minneapolis: Fortress Press, 2000
The Smoothing and Rounding Process of the Boulders in the Upper Chamber of Koonalda Cave, South Australia	The Upper Chamber of Koonalda Cave contains at least five rockfalls of different ages and degrees of weathering (which, through exsudation, progressively renders the rocks smooth and rounded). The boulders of the oldest collapse show prehistoric human use and line markings, with sparse or no markings on other areas. The most recent rockfalls show no evidence of human use, but underneath them lies the original smooth, rounded, and marked boulder floor. I conclude by discussing the relationship between the geography of the floor, the weathering mechanism, and archaeological evidence.	Koonalda Cave, line markings, salt weathering, exudation, crystallization	Kevin Sharpe with Helen Fawbert	Submitted for publication
Sociobiology and Evil: Ultimate Reality and Meaning Through Biology	This essay looks at evil in the Christian context, using insights from sociobiology. Ultimate Reality contains, does, begins or creates the potential for moral and natural evil and suffering. Yet, from an orthodox point of view, God is all-good and all-powerful. Despite pleas for release from suffering, God often does nothing to stop it. Theology tries to relieve the problem by emphasizing such ideas as free will and the mystery of God. Yet the problem persists. Sociobiology provides insight [into the problem of evil], first by suggesting that Ultimate Reality may not have the morality to which humans aspire. Ultimate Reality may not even have a morality at all. It is therefore inappropriate to think Ultimate Reality should abide by the highest human sense of love and justice. Second, sociobiology explains why humans plea for help from Ultimate Reality and are angry at Ultimate Reality if the suffering continues. Both the human understanding of Ultimate Reality and the pleading to Ultimate Reality are biological at root.	altruism, evil, God, morality, Arthur Peacocke, Michael Ruse, sociobiology, suffering, theodicy	Kevin Sharpe	Ultimate Reality and Meaning 19 (September 1996): 240-250
Sociobiology Attacks Christian Morality	The 1989 Loccum conference concerned sociobiology. Michael Ruse’s presentation helps explore this discipline, especially what it says about morality. He claims that sociobiology undermines the base for Christian morality. After responding to criticisms of Ruse, I lay a base for trying to meet his challenge.		Kevin J. Sharpe	Unpublished
Sociobiology to Help Build Morality. A popular science magazine article			Kevin J. Sharpe
Some Thoughts on 'Objectivity Versus Subjectivity'			Kevin J. Sharpe	An unpublished paper
Some Thoughts on Theology			Kevin Sharpe	Unpublished paper
a column on Fisher information			Kevin Sharpe
Spirituality & Science: The Future	The future of the dialogue between science and religion is being shaped in the present by three powerful and interrelated forces: the growing impact of non-western and non-Christian religious thought; the ever-increasing secularization of society, which is accompanied by a weakening of traditional religious structures; and the burgeoning interest in individual spirituality, an eclectic approach often exemplified – for better and worse – in "New Age" inclinations. Kevin Sharpe examines the forces of change, and sees a time of turbulence – and great promise – ahead.		Kevin Sharpe	Science & Spirit, 11:2 (May-June 2000), pp.10-11, 37
A Spirituality of Interconnections			Kevin Sharpe	In process
Story about a Wedding and a Wedding Reception			Kevin Sharpe	Unpublished story/reflection
Strength from Separation in Connection	The scientific world speaks to the inquisitive and adventuresome me. The spiritual relates to the lover of depth, mystery, faith, and tradition. My scientific self inspires my spiritual self and my spiritual self wants to engage the scientific with the human. I want to explore better ways for marrying the two sides of my experience. One shouldn't subsume, manage, or ignore the other to resolve the tension between them. Rather, with respect for each other, they should together build a whole which exceeds what each could be separately.		Kevin Sharpe	Science & Religion News 6 (Fall 1995): 8
Studies on Energy			Kevin Sharpe (guest editor)	Special issue of Ultimate Reality and Meaning 25:4 (December 2002)
The Study of Finger Flutings			Kevin Sharpe and Leslie Van Gelder	In process
Supernatural Toasters	How does the Divine interact with the universe?		Kevin Sharpe	Science & Spirit 8(2) Summer 1997: 8-9
Symbol Making by a Young Child of the Upper Paleolithic: An Analysis of a Tectiform in Rouffignac Cave, France			Kevin Sharpe and Leslie Van Gelder	In process
Teaching 'The Minds of Our Ancestors’
Techniques for Studying Finger Flutings			Kevin Sharpe and Leslie Van Gelder	To appear in Society of Primitive Technology Bulletin
The Tectiforms in Rouffignac Cave, France: A Forensic and Internal Analysis			Kevin Sharpe and Leslie Van Gelder	In process
The Paleolithic Fluters of Rouffignac Cave, France			Kevin Sharpe and Leslie Van Gelder	In process
The Pursuit of Happiness: Evolutionary Origins, Psychological Research, and Implications for Implicit Religion			Kevin Sharpe	Implicit Religion 8 (2) July 2005, pp. 118-132
The Sense of Meaning and Implicit Religion			Kevin Sharpe	In process
Theodicy and Sociobiology	This paper addresses the problem of evil with insights from sociobiology. God contains, does, begins or creates the potential for moral and natural evil and suffering. Yet God is all-good and all-powerful. Despite pleas for release from suffering, God often does nothing to stop it. Traditional theology tries to relieve the problem by emphasizing such ideas as free will and that God works in mysterious ways. Yet the problem persists. Sociobiology may provide insight. First, it suggests God may not have the morality to which we aspire or even have a morality at all. Thus, it is inappropriate to think God should abide by the human sense of love and justice. Second, sociobiology explains why humans plea for help from God and are angry at God if the suffering continues. The human understanding of God and the pleading to God come from biology. It is, suggests sociobiology, to act under the influence of genes to see God as the all-good and all-powerful. Genes also cause us to plead to God for rescue.		Kevin J. Sharpe	Origins, Time and Complexity, Part II, ed. George V. Coyne, Karl Schmitz-Moorman, and Christoph Wassermann (Geneva: Labor et Fides, 1994), pp.61-65
The Theological Task Today			Kevin J. Sharpe	Unpublished paper
A Theological Vision			Kevin Sharpe	Unpublished short reflection
Theology and Science as Different levels of a Hierarchy: A Caution			Kevin J. Sharpe	Presented to Aarhus Forum. In DNA to Dean: Essays in Honour of Arthur R. Peacocke, by Members of the Society of Ordained Scientists (unpublished), pp. 186-202.
Theology and Theologies			Kevin J. Sharpe	Unpublished book chapter
Theology as Subject to Modern Experience			Kevin Sharpe	Presented to the First Roundstone Conversation on Place and Story, Roundstone, Co. Galway, Ireland, 23-27 March 2005
A Theology Based on David Bohm's Holomovement Metaphysics: An Outline for Possible Research			Kevin J. Sharpe	Unpublished outline of a research and writing program in process in 1991
Theology Can Use the Scientific Method and Still be Theology			Kevin Sharpe and Jonathan Walgate	C.S. Lewis Presentation
Theology Can Use the Scientific Method and Still be Theology	I compare and contrast the method of science with the method of theology. I also wish to explore the application of science’s method to theology. First, I outline the scientific method as it has evolved from the contributions of the sociologically oriented philosophers and historians of science. It would seem important to justify the application of theological method to theology, and this I attempt before looking at what the method might mean for the structure of a theology. I seek to pursue several outcomes and implications of the move, especially over the scientific nature of theological language, and the truth of theological statements. An empirical method for theology assumes the existence of God and then asks what is the nature of God using scientific techniques on proposed answers to the question.		Kevin Sharpe and Jonathan Walgate	To appear in the proceedings of the C. S. Lewis Summer Institute, Oxford, England, 1998
A Theology for the Reality of God			Kevin J. Sharpe	Unpublished book manuscript, 1984
Theology from Science. A discussion paper for John Templeton			Kevin Sharpe
Three Forms of Finger Flutings in Rouffignac Cave, France			Kevin Sharpe and Leslie Van Gelder	Submitted for publication
Too Little Room for Spirit of God. Review of Joseph McCulloch, My Affair with the Church (London: Hodder and Stoughton, 1976			Kevin J. Sharpe	Waikato Times 23 July 1976
Toward New Forms of Severines in Rouffignac Cave, France			Kevin Sharpe and Leslie Van Gelder	In process
Translating Paleolithic Line Markings			Kevin Sharpe and Mary Lacombe	Submitted to Semiotica as Line Markings as Writing. Presented to IFRAO Turin
Traveler’s Aid at JFK	Since science seems to explain most if not everything, how can we understand the workings of God? How might God work so that God doesn’t compete with science?		Kevin Sharpe	Science & Religion News 6 (Summer 1995): 9
Trois Formes de Tracés Digitaux (ou Sevérines) en Grotte de Rouffignac, France			Kevin Sharpe and Leslie Van Gelder	To appear in Préhistoire du Sud-Ouest
Truth Constricted: The Theological Methods of Philip Clayton, Wentzel van Huyssteen, Nancey Murphy, and Alister McGrath			Kevin Sharpe	In process
Two Properties of RN with a Compact Group Topology			Kevin J. Sharpe	Proceedings of the American Mathematical Society 34:1 (July 1972), pp. 276-279
Ultimate Reality and a Naturalistic Framework of Meaning			Kevin Sharpe	Submitted for a conference presentation
The Ultimate Reality of Energy as a Unifying Paradigm in the New Millennium: The Elusive Élan Vital	The concept of energy, the way it flows and behaves, is leading us toward a single creative principle, a principle to account for all the complex structure (and all the novelty) in the world, a theory to bridge mathematical ideas and “energetic” intuitions. The Ultimate Reality of Energy will unify our spheres of understanding.		Kevin Sharpe and Jonathan Walgate	Ultimate Reality and Meaning 25 (4) December 2002: 248-255.
The Upper Chamber of Koonalda Cave, South Australia	This paper describes the upper chamber of Koonalda Cave in which 19,000 years B.P. what appears to be rituals were performed. These entailed non-representational finger marking and engraving of the cave walls, engraving and arranging of the rocks on the cave floor, and the deposition of animal parts, all under light of torches some of whose remains are where they were left on the tops of boulders. It is suggested that the whole of the upper chamber was so used, even though more recent rockfalls cover the majority of evidence for it. It is also suggested that the boulders on the floor weather by a process called exsudation to become smooth and rounded, the surfaces on which engravings are found.		Kevin Sharpe and Christine Whitehead	In preparation for submission for publication
The Upper Chamber of Koonalda Cave, South Australia: A Second Report			Kevin J. Sharpe and Christine E. Sharpe	Unpublished paper, 1980
The Upper Chamber of Koonalda Cave, South Australia: Its Rockfalls, Their Weathering and Use	This paper describes the Upper Chamber of Koonalda Cave in which, perhaps 19,000 years ago or more, people engraved the walls, marked the walls with their fingers, engraved and arranged the rocks on the floor, and deposited animal parts, all under light of torches some of whose remains still sit where left on the tops of boulders. The visitors may have used the whole of the Upper Chamber in this way, though rockfalls more recent cover the majority of evidence for this. The Upper Chamber contains at least five rockfalls of different ages and degrees of weathering. The boulders of the oldest collapse show prehistoric human use and line markings, with sparse or no markings on other areas. Underneath the most recent rockfalls, however, lies the original smooth, rounded, and marked boulder floor. The boulders on the floor possibly weather by a process called exsudation to become smooth and rounded.	Australian archaeology, exsudation, Koonalda Cave, line markings, Nullarbor Plain, salt weathering	Kevin Sharpe	Submitted for publication
Upper Paleolithic ‘Art’ and Human Uniqueness: An Archaeologist’s Reaction to Wentzel van Huyssteen’s Gifford Lectures			Kevin Sharpe	Presented to the Highlands Institute for American Religious and Philosophical Thought, 12-14 June 2006
The Upper Pleistocene Cave Sanctuaries in Australia and Europe and the Origins of Religious Behavior in Man			Alexander Gallus	Unpublished paper
Using Zipf's Law to Demonstrate the Notational Nature of Prehistoric Art			Kevin Sharpe and Leslie Van Gelder	In process
Visualizing the Rock Art Discipline	This is difficult to answer mainly because I don’t know what country ‘my country’ refers to. I live in the United States of America and in the United Kingdom, and my work in rock art is at present in France. On top of that, my ‘own country’ is really New Zealand, where I come from. So let me answer the question more in terms of the types of study I participate in and the type of site in which I work. I work on lines, whether they be engraved or fluted, what the French usually describe as ‘enigmatique’ and that, as flutings, are frequently classified as ‘macaroni,’ ‘meanders,’ or ‘serpentines.’ Though I work in caves, such lines, especially as engravings, can be found also in the open air and in rock shelters. But let me focus on cave art for this discussion. Research here will probably continue to develop as it has been over the last decades, namely with specialists reporting on specific aspects of particular sites, whether they be already known or the newly discovered sites, though of course there are few of the latter. The experts include scientists working on such things as archaeology, dating, pigment analysis, pollen analysis, faunal and floral remains. Specialists in rock art will continue to categorize images and seek distribution patterns. They will also speculate as to the meaning of the art, and I emphasize ‘speculate.’ I would imagine that more care will be given by rock art specialists to forensic information that can be gained from the rock art itself. My colleague’s and my work has been able to infer something about, for instance, the ages, genders, and heights of fluters, plus how many individuals fluted a particular panel. The art can tell us something more about the behavior of the fluters in the cave than we have been able to know up to now. The same type of study applies to symbols or signs and figures that we recognize as such and that were fluted with fingers. I imagine that this sort of approach will continue to develop and be applied to more and more sites. This has ramifications as to possible meanings of the art because it provides some data against which meaning hypotheses can be judged. Thus, I imagine that these studies in the future will help reign in excessive speculations in the discipline. So I see a continuing development of studies of cave art, both on the science side (especially as new technologies unveil new possibilities) and on the art side (especially with new techniques such as forensics).		Kevin Sharpe and Leslie Van Gelder	Presented at the Tenth Congress of the International Federation of Rock Art Organizations and the Rock Art Society of India 2004 Congress, Agra, India, 2 December 2004.
Wake Up, Science and Religion
Wake Up, Science and Religion	The science and religion field wants to feel legitimate, to satisfy the moral imperative for equality, and to use talent to its fullest. It should do what it can to bring this about.		Kevin Sharpe	Science & Religion News 6 (Spring 1995): 8
Gifford Lecture conference proposal			Kevin Sharpe and Rebecca Bryant
What’s Written on the Walls? The Use of Story, Science, and Methodology in Untangling Lines in French Prehistoric Cave Art	This 90 minute workshop is divided into three main sections. In the first part the presenters will share the findings of their archaeological research into prehistoric finger flutings (lines stroked with fingers on soft surfaces). Finger flutings make up over 80% of all cave art in France, yet they are largely unstudied; the paradigms of rock art research do not include them in their studies because they are not recognizable animal or other forms. The presenters will first show examples of 20-27,000 year old finger flutings from their research in Rouffignac and Gargas caves. They will then discuss the ways in which their methodological approach has allowed for new study of the people who created rock art including information about age, gender, and body size. They will also discuss the ways in which finger flutings and severines (lines made on walls of caves with both fingers and tools) may represent the earliest known forms of writing. In the second section of the workshop, participants will be encouraged to engage in a hands on element using clay to experiment in aspects of the presenters’ research methodologies concerning the kinds of marks humans make. In the final section of the workshop, the presenters will discuss the three main meta-narratives of French archaeological research based on the work of Abbé Breuil, André Leroi Gouhran, and the contemporary work of Jean Clottes and David Lewis Willians. Each of the paradigms will be examined for the impact it has had on the research into rock art and the ways in which contemporary culture has interpreted prehistory.		Kevin Sharpe and Leslie Van Gelder	A future conference presentation
What's Written on the Walls: Prehistoric Line Markings			Kevin Sharpe and Leslie Van Gelder	Presented to the Second Roundstone Conversation on Place and Story, Roundstone, Ireland, 10-13 May 2006
Whose Heritage? The Conflict Within Archaeology	All humans have rights – do the dead have rights and should we uphold them? Can the past will of the remains in a tomb be deemed a rational will? Are their rights are still valid?		Kevin Sharpe and Helen Fawbert	Science & Spirit 9(5)
Wikipedia Submission on Finger Flutings			Kevin Sharpe and Leslie Van Gelder	In process
Wilde Lectureship proposal			Kevin Sharpe and Jonathan Walgate
Women as Upper Paleolithic Cave ‘Artists’: Deciphering the Sexes of Finger Fluters in Rouffignac Cave			Kevin Sharpe and Leslie Van Gelder	In process
Word to Web	I describe my method for converting work written with Microsoft Word into a form suitable for my web site. Like many others, I write articles, papers, and books using the Word program from Microsoft’s Office 2000. I also maintain my web site, www.ksharpe.com, which holds many of my writings in a database. My task is this: To write in Word and quickly and easily change the resulting work into an html form that the web database accepts. Most writers – including many Union learners, alums, and faculty – will soon want or need to carry out a procedure like this, if they don’t already. Adapting to and using online publishing technology offers an exciting challenge. We ideally require a simple procedure that works automatically or nearly so. I originally thought I would quickly find or develop such a routine but, like my experience with most computer software and hardware, filling my need became complex and time-consuming. This essay shares what I have learned. Hopefully, readers can answer my remaining questions.		Kevin Sharpe	To appear
A Working Paper on the Meanders in Koonalda Cave, South Australia			Kevin J. Sharpe	Manuscript circulated privately, 1982
The World is Just: An Implicit Religious Belief?	We naturally try to believe that the world possesses a moral order. Melvin Lerner documented the Just World Phenomenon in 1966: we adjust our opinions of others and their behavior so that we believe they receive their just desserts. This intrusive faith in a fair world provides, we suggest, an example of an implicit religious belief. Our moral concern is so intensive that it colors every judgment we make of our fellows and stretches across the spectrum of human society. Following Lerner’s research, this paper examines how we develop this implicit belief and why it compels us so much. The paper also examines the consequences of belief in a just world: it can impel us to altruism when we perceive true injustice or suffering, but it can also impel us to callousness and evil if it deludes us into seeing the unjustifiable as reasonable.		Kevin Sharpe and Jonathan Walgate	Implicit Religion 5:1 (May 2002), pp. 41-48
Zipf's Law and Finger Flutings in Rouffignac Cave, France			Kevin Sharpe and Leslie Van Gelder	In process