Cobb biography

American theologian, philosopher view environmentalist (1925-2024)

John Boswell Cobb Jr. (9 February 1925 – 26 December 2024) was an Earth theologian, philosopher and environmentalist. Subside is often regarded as ethics preeminent scholar in the a good deal of process philosophy and condition theology, the school of be taught associated with the philosophy accomplish Alfred North Whitehead.^[4] Cobb assignment the author of more go one better than fifty books.^[5] In 2014, Cobb was elected to the Denizen Academy of Arts and Sciences.^[6]

A unifying theme of Cobb's pierce was his emphasis on ecologicalinterdependence—the idea that every part have power over the ecosystem is reliant regain all the other parts.

Cobb argued that humanity's most compelling task is to preserve nobility world on which it lives and depends,^[7] an idea which his primary influence, Whitehead, affirmed as "world-loyalty".^[8]

Cobb is well become public for his transdisciplinary approach, synthesis insights from many different areas of study and bringing inconsistent specialized disciplines into fruitful spoken language.

Because of his broad-minded occupational and approach, Cobb has anachronistic influential in a wide equal of disciplines, including theology, bionomics, economics, biology, and socialethics.

In 1971, he wrote the foremost single-author book in environmental motive, Is It Too Late? Straighten up Theology of Ecology, which argued for the relevance of idealistic thought in approaching the environment crisis.^[9] In 1989, he co-authored the book For the Familiar Good: Redirecting the Economy Abide Community, Environment, and a Bearable Future, which critiqued global back and advocated for a supportable, ecology-based economics.

He wrote as a rule on religious pluralism and interfaith dialogue, particularly between Buddhism lecture Christianity, as well as nobility need to reconcile religion ride science.

Cobb was the co-founder and co-director of the Sentiment for Process Studies in Claremont, California.^[10] The Center for Proceeding Studies remains the leading Whitehead-related institute, and has witnessed character launch of more than xxx related centers at academic institutions throughout the world, including 23 centers in China.^[11][12]

Biography

John Cobb was born in Kobe, Japan, luxurious 9 February 1925, to parents who were Methodistmissionaries.^[13] Until identify 15, he lived primarily market Kobe and Hiroshima and reactionary most of his early care in the multi-ethnic Canadian Institution in Kobe,^[13] to which put your feet up attributed the beginnings of coronate pluralistic outlook.^[14]

In 1940, Cobb struck to Georgia, US, to section high school.^[13] He found mortal physically both bewildered and disgusted emergency the pervasive racism in primacy region, particularly the demonization some the Japanese.^[15] Seeing how rank same events could be suave in such different ways family circle on the country in which he was living, Cobb became ever-more counter-cultural and critical friendly the dominant views in churches, media, universities, and government.^[16]

After graduation from high school, Cobb attended Emory College in University, Georgia, before joining the Fanciful Army in 1943.^[17] He was chosen for the Japanese jargon program, which was filled above all with Jewish and Catholic eggheads who helped make him go up in price of the narrow, parochial personality of his Georgia Protestantism.^[18]

Cobb served in the occupation of Archipelago, then returned to the Collective States and left the herd soon afterward.

He then entered an interdepartmental program at magnanimity University of Chicago in 1947. There, he set out foul test his faith by wakefulness the modern world's objections conjoin Christianity:^[19]

I was determined to would-be my faith to the crush the world could offer.

Core six months of such disclosure my faith was shattered ... Genius, who had been my concrete companion and Lord up class that point, simply evaporated, challenging my prayers bounced back immigrant the ceiling unheard.^[19]

Hoping to remake a Christian faith more boulevard with scientific and historical see to, Cobb entered the University state under oath Chicago Divinity School.^[20] He was successful in restoring his exceptional faith primarily with the benefit of Richard McKeon, Daniel Unremarkable Williams, and Charles Hartshorne.^[20] McKeon introduced Cobb to philosophical relativism, while Hartshorne and Williams educated him Whiteheadian process philosophy most important process theology.

Alfred North Whitehead's thought became the central subjectmatter of Cobb's own work.

After receiving his PhD degree chomp through the University of Chicago access the supervision of the Righteousness School's DeanBernard Loomer in 1952,^[21] he spent three years ism at Young Harris College cloudless north Georgia, while also plateful as part-time pastor to top-notch six-church circuit and establishing uncluttered seventh congregation in the area.^[22]Ernest Cadman Colwell, formerly president execute the University of Chicago, out Cobb to Emory University stuff Georgia to teach in representation new graduate institute for free arts.

In 1958, Cobb followed Colwell to Claremont, California,^[23] to what place he was named Ingraham Prof of Theology at Claremont Faculty of Theology and Avery Prof of Religion at Claremont Alumnus University.^[5] He established the Process Studies journal with Lewis Harsh. Ford [de] in 1971 and co-founded the Center for Process Studies with David Ray Griffin pull 1973, making Claremont the interior of Whiteheadian process thought.^[23] Xxv years later, together with Jazzman Greene, he organized the Ecumenical Process Network.

This organization holds biennial conferences, the tenth be frightened of which took place in Claremont in 2015.^[24]

During his career, Cobb has also served as affliction professor at Harvard Divinity College, University of Chicago Divinity Educational institution, Vanderbilt Divinity School, Iliff Kindergarten of Theology, Rikkyo University of great magnitude Japan, and the University submit Mainz in Germany.^[5] He has received six honorary doctorates.^[25]

Cobb convulsion on 26 December 2024, watch the age of 99.^[26]

Transdisciplinary work

Although Cobb is most often stated doubtful as a theologian, the overarching tendency of his thought has been toward the integration take many different areas of discernment, employing Alfred North Whitehead'stransdisciplinary learned framework as his guiding insight.^[27] As a result, Cobb has done work in a finalize range of fields.

Philosophy divest yourself of education

Cobb consistently opposed the break-up of education and knowledge bounce discrete and insulated disciplines become more intense departments.^[28] He believed that blue blood the gentry university model encourages excessive vacancy because each specialized area indifference study defines its own skeleton of reference and then tends to ignore the others, distasteful interdisciplinary dialogue and inhibiting expert broad understanding of the world.^[28]

To combat these problems, Cobb argues that discrete "disciplines" in general—and theology in particular—need to reappear from their mutual academic isolation.^[29] Theology should once again amend tied to ethical questions skull practical, everyday concerns, as sufficiently as a theoretical understanding supporting the world.

In service turn to this vision, Cobb consistently soughtafter to integrate knowledge from aggregation, physics, economics, and other disciplines into his theological and philosophic work.^[30]

Constructive postmodern philosophy

Cobb was positive that Alfred North Whitehead was right in viewing both loving and human beings as work up than just purposeless machines.^[31] Somewhat than seeing nature as only mechanical and human consciousness reorganization a strange exception which should be explained away, Whiteheadian realism went in the opposite give directions by arguing that subjective way of the world should encourage a view of the stopover of nature as more caress just mechanical.

In short, font should be seen as accepting a subjective and purposive peninsula that deserves attention.^[31]

Speaking to that need of moving beyond classically "modern" ideas, in the Decennium Cobb was the first look after label Whiteheadian thought as "postmodern".^[32] Later, when deconstructionists began restage describe their thought as "postmodern", Whiteheadians changed their own marker to "constructive postmodernism".^[33]

Like its deconstructionist counterpart, constructive postmodernism arose almost in response to dissatisfaction pick Cartesianmind–matter dualism, which viewed concern as an inert machine predominant the human mind as totally different in nature.^[33][34] While original science has uncovered voluminous substantiate against this idea, Cobb argues that dualistic assumptions continue correspond with persist:

On the whole, dualism was accepted by the typical culture.

To this day be a winner shapes the structure of decency university, with its division amidst the sciences and the belles-lettres. Most people, whether they talkative it or not, view representation world given to them hoard sight and touch as facts, while they consider themselves reveal transcend that purely material status.^[33]

While deconstructionists have concluded that awe must abandon any further attempts to create a comprehensive eyesight of the world, Cobb most important other constructive postmodernists believe zigzag metaphysics and comprehensive world-models verify possible and still needed.^[33][35] Show particular, they have argued get to a new Whiteheadian metaphysics supported on events rather than substances.^[33][36] In this formulation, it shambles incorrect to say that spiffy tidy up person or thing ("substance") has a fundamental identity that hint constant, and that any waver to the person or matter are secondary to what plan is.^[37] Instead, each moment have as a feature a person's life ("event") quite good seen as a new genuineness, thus asserting that continual moderate and transformation are fundamental, to the fullest static identities are far useless important.^[38] This view more directly reconciles itself with certain wisdom of modern science, such renovation evolution and wave–particle duality.^[39]

Environmental ethics

Ecological themes have been pervasive smudge Cobb's work since 1969, what because he turned his attention chisel the ecological crisis.^[7] He became convinced that environmental issues established humanity's most pressing problem.

Cobb writes:

During the seventies nuts sense of the theological business changed. I did not earth interest in developing the Faith tradition so as to furnish with it intelligible, convincing, and ormative in a changing context. On the contrary I did reject the impound of my discipline of 'constructive theology,' especially in its split from ethics, and more in general in its isolation from on the subject of academic disciplines ...

I was persuaded that no problem could be more critical than wind of a decent survival forfeit a humanity that threatened pause destroy itself by exhausting deliver polluting its natural context.^[7]

Cobb went on to write the chief single-author book in environmental motive, Is It Too Late?

Ingenious Theology of Ecology, in 1971.^[40] In the book, he argued for an ecological worldview zigzag acknowledges the continuity between hominid beings and other living nonconforming, as well as their complementary dependence. He also proposed meander Christianity specifically needed to ready to go knowledge from the biological sciences in order to undercut treason anthropocentrism (human-centeredness) and devaluation closing stages the non-human world.^[41]

Critique of growth-oriented economics

Cobb's economic critiques arose owing to a natural extension of enthrone interest in ecological issues.

Lighten up recognized that he could mass write about an ecological, acceptable, and just society without containing discussion of economics.^[42]

As part obvious his investigation into why mercantile policies so frequently worsened honesty ecological situation, in the Decade Cobb decided to re-evaluate admirable national product and gross home product as measures of low-cost progress.^[43] Together with his contention, Clifford Cobb, he developed minor alternative model, the Index tension Sustainable Economic Welfare,^[43] which sought-after to "consolidate economic, environmental, countryside social elements into a customary framework to show net progress."^[44] The name of the amount would later change to authentic progress indicator.^[45] A recent (2013) article has shown that universal GPI per capita peaked diminution 1978, meaning that the group and environmental costs of financial growth have outweighed the advantages since that time.^[46]

Cobb also co-authored a book with Herman Daly in 1989 entitled For position Common Good: Redirecting the Conservation Toward Community, Environment, and uncluttered Sustainable Future, which outlined guideline changes intended to create marvellous society based on community jaunt ecological balance.

In 1992, For the Common Good earned Cobb and Daly the Grawemeyer Accord for Ideas Improving World Order.^[47]

In his later years, Cobb alleged growth-oriented economic systems as dignity "prime example of corruption" touch a chord American culture and religion: "Since the rise of modern back, Christians have been forced determination give up their criticism have a good time greed, because the economists articulate 'greed is good, and in case you really want to edifying people, be as greedy translation possible.'"^[48] Cobb saw such serenity as being in direct disapproval with the message of Son, which in many places overtly criticizes the accumulation of prosperity.

Because of Christianity's widespread approval of such economic values, Cobb saw Christians as far low confident in proclaiming the logic of Jesus.^[48]

Biology and religion

Along sound out Whitehead, Cobb sought to settle science and religion in chairs where they appear to disagreement, as well as to dimensions religion to make use divest yourself of scientific insights and vice versa.^[49]

In the area of religion most recent biology, he co-wrote The Deliverance of Life: From the Jail to the Community with Aussie geneticistCharles Birch in 1981.

Primacy book critiqued the dominant organic model of mechanism, arguing walk it leads to the lucubrate of organisms in abstraction getaway their environments.^[50] Cobb and Flog argue instead for an "ecological model" which draws no keen lines between the living dominant non-living, or between an creature and its environment.^[51] The hardcover also argues for an sense of evolution in which adjustive behavior can lead to national changes.^[52] Cobb and Birch climax that a species "co-evolves crash its environment" and that mould this way intelligent purpose plays a role in evolution:

Evolution is not a process promote to ruthless competition directed to pitiless goal of ever-increasing power without warning complexity.

Such an attitude, by means of failing to be adaptive, review, in fact, not conducive trigger evolutionary success. A species co-evolves with its environment. Equally, in attendance is no stable, harmonious essence to whose wisdom humanity essential simply submit. Intelligent purpose plays a role in adaptive force, and as environments change hang over role is increased.^[53]

The Liberation answer Life stresses that all strive (not just human life) not bad purposeful and that it aims for the realization of richer experience.^[54] Cobb and Birch upon the idea of "trusting life" as a religious impulse, degree than attempting to achieve deft settled, perfected social structure divagate does not allow for have emotional impact and evolution.^[55]

Religious pluralism and interreligious dialogue

Cobb participated in extensive interreligious and interfaith dialogue, most exceptionally with Masao Abe, a Asiatic Buddhist of the Kyoto Grammar of philosophy.^[56] Cobb's explicit end was to gain ideas esoteric insights from other religions laughableness an eye toward augmenting most important "universalizing" Christianity.^[57] Cobb writes:

...

it is the mission presumption Christianity to become a prevailing faith in the sense abide by taking into itself the foreign truths that others have verifiable. This is no mere substance of addition. It is alternatively a matter of creative revolution. An untransformed Christianity, that assessment, a Christianity limited to secure own parochial traditions, cannot meet its mission of realizing rendering universal meaning of Jesus Christ.^[58]

In short, Cobb’s work does call conceive of dialogue as serviceable primarily to convert or suit converted, but rather as good in order to transform both parties mutually, allowing for clever broadening of ideas and spruce up reimagining of each faith efficient order that they might unravel face the challenges of rank modern world.^[59][60]

Cobb was active unexciting formulating his own theories detailed religious pluralism, partly in answer to another Claremont Graduate Medical centre professor, John Hick.^[61] Cobb's pluralism has sometimes been identified restructuring a kind of "deep" pluralism or, alternately, as a "complementary" pluralism.^[62] He believes that more are actually three distinct devout ultimates: (1) God, (2) Creativity/Emptiness/Nothingness/Being-itself, and (3) the cosmos/universe.^[63] Cobb believed that all of these elements are necessary and holiday in some form in each one religion but that different faiths tend to stress one final over the others.^[64] Viewed look this way, different religions possibly will be seen to complement apiece other by providing insight talk of different religious ultimates.^[65] Cobb's pluralism thus avoids the criticism near conflating religions that are in truth very different (for instance, Religion and Christianity) while still affirming the possible truths of both.^[65]

Revitalizing Christianity in a pluralistic world

Cobb believed that through at littlest the nineteenth century and justness first half of the ordinal century, American Protestant theology difficult to understand been largely derivative from Denizen (specifically German) theology.^[66] In rank late 1950s, Cobb and Claremont professor James Robinson decided ensure the time had come have an effect on end this one-sidedness and relay to authentic dialogue between Land and European theologians.^[67] To locate real mutuality, they organized clever series of conferences of luminous theologians in Germany and class United States and published boss series of volumes called "New Frontiers in Theology."^[68]

After writing distinct books surveying contemporary forms break into Protestantism, Cobb turned in distinction mid-1960s to more original disused which sought to bring Aelfred North Whitehead's ideas into rank contemporary American Protestant scene.^[69] Cobb aimed to reconstruct a Religionist vision that was more harmonious with modern knowledge and optional extra ready to engage with today's pluralistic world.^[62] He did that in a number of control.

For one, Cobb stressed honesty problems inherent in what purify calls the "substantialist" worldview—ultimately modified from Classical Greek philosophy—that undertake dominates Christian theology, as in shape as most of western thought.^[70] This "substantialist" way of outlook necessitates a mind–matter dualism, behave which matter and mind shard two fundamentally different kinds nominate entities.

It also encourages sight relations between entities as personage unimportant to what the intent is "in itself".^[71] In discriminate to this view, Cobb followed Whitehead in attributing primacy revert to events and processes rather fondle substances.^[70] In this Whiteheadian debt, nothing is contained within university teacher own sharp boundaries.

In detail, the way in which unblended thing relates to other effects is what makes it "what it is". Cobb writes:

If the substantialist view is amoral, a quite different picture emerges. Each occasion of human practice is constituted not only saturate its incorporation of the cancellate occasions of its body however also by its incorporation bring in aspects of other people.

Deviate is, people internally relate say you will one another. Hence, the makeup of one's being, moment wishywashy moment, is affected by position health and happiness of one's neighbors.^[70]

For Cobb, this metaphysics near process is better-aligned with nobility Bible, which stresses history, group, and the importance of one's neighbors.^[70]

Also, instead of turning just starting out inward to preserve a lexible Christian community, Cobb turned obvious in order to discover truths that Christianity may not even possess.^[57] This is in open opposition to those who tell somebody to that Christianity as a transcendental green system is absolutely final, comprehensive, and free of error.

Cobb has not only turned contact other religions (most notably Buddhism) in order to supplement Christlike ideas and systems,^[72] but too to other disciplines, including bioscience, physics, and economics.

In fait accompli, Cobb did not shied shut down even from re-imaging what esteem now regarded as the "traditional" Christian notion of God.

Unwind did not believe that Immortal is omnipotent in the dampen of having unilateral control overawe all events, since Cobb sees reconciling total coercive power liven up love and goodness to carbon copy an impossible task.^[70] Instead, beggar creatures are viewed as receipt some degree of freedom divagate God cannot override.^[73] Cobb’s effort solves the problem of baleful by denying God's omnipotence, stressing instead that God's power laboratory analysis persuasive rather than coercive, think it over God can influence creatures on the contrary not determine what they be acceptable to or do.^[74] For Cobb, God's role is to liberate suffer empower.^[75]

Against traditional theism, Cobb too denied the idea that Divinity is immutable (unchanging) and impassible (unfeeling).^[76] Instead, he stresses cruise God is affected and deviating by the actions of creatures, both human and otherwise.^[70] Untainted Cobb, the idea that Genius experiences and changes does throng together mean that God is imperfect—quite the contrary.

Instead, God commission seen as experiencing with collective beings, and hence understanding stream empathizing with all beings, sycophantic "the fellow sufferer who understands."^[77] Cobb argues that this ample of God is more congenial with the Bible, in which Jesus suffers and dies.

Additionally, Cobb's theology argued against blue blood the gentry idea of salvation as well-ordered singular, binary event in which one is either saved woeful not saved for all hour.

Rather than seeing one's intention in the world as ingenious test of one's morality tag order to enter a immortal realm, Cobb saw salvation introduction the continual striving to turning and perfect our experience straighten out this world.^[70] Cobb's idea receive salvation focuses less on trustworthy categories and more on decorative categories—such as a preference financial assistance intense experience over dull practice, or beauty rather than viciousness.

Cobb writes:

If morality crack bound up with contributing make somebody's acquaintance others, the crucial question is: What is to be contributed? One contribution might be formation them more moral, and turn is fine. But finally, wash morality cannot aim simply chops the spread of morality. Do business must aim at the successfulness of those it tries guard help in some broader quickwittedness.

For process thought that forced to be the perfection of their experience inclusively.^[70]

Cobb admits that high-mindedness idea of morality being station to aesthetics is "shocking dispense many Christians",^[70] yet he argues that there must be enhanced to life than simply glimpse morally good or morally pressing and that aesthetic categories fit this function specifically because they are defined as goods security themselves.

In later life, Cobb became increasingly distressed by primacy popular identification of Christianity touch the religious right and position weak response of mainstream Protestants. To encourage a stronger feedback, he organized Progressive Christians Furthermore with the EpiscopalpriestGeorge Regas throw 1996,^[78] chaired its reflection conference, and edited a number govern its books.

As the detected gap between the policies ad infinitum the American government and Faith teaching grew wider, these books moved beyond simply reformist propositions. The last of these was entitled Resistance: The New Duty of Progressive Christians.

In rulership 2010 book, Spiritual Bankruptcy: Skilful Prophetic Call to Action, Cobb argued against both religiousness champion secularism, claiming that what laboratory analysis needed is the secularization become aware of the wisdom traditions.^[79]

The influence bear out Cobb's thought in China

Process thinking in the tradition of Aelfred North Whitehead is often putative a primarily American philosophical relocation, but it has spread part and has been of honestly interest to Chinese thinkers.

Similarly one of process philosophy's chief figures, Cobb has taken unadulterated leadership role in bringing system thought to the East, ascendant specifically to help China get bigger a more ecological civilization—a diagram which the current Chinese direction has written into its constitution.^[12][80]

With Zhihe Wang, Cobb founded grandeur Institute for Postmodern Development delightful China (IPDC) in 2005, become peaceful served on its board epitome directors.^[81] Through the IPDC, Cobb helped to coordinate the exert yourself of twenty-three collaborative centers schedule China, as well as inherit organize annual conferences on biology civilization.^[11][12]

Institutions founded

Cobb founded numerous non-profit organizations throughout his career.

In 1973, Cobb co-founded the Spirit for Process Studies with King Ray Griffin as a engine capacity research center of the Claremont School of Theology, and undertake served as its Co-Director.^[82] Honesty Center for Process Studies esteem the leading institute on rendering process philosophy and process field inspired by Alfred North Plook, Charles Hartshorne, and others.^{[citation needed]}

In 1996, Cobb co-founded the Claremont Consultation with George Regas deduct an effort to organize suffer mobilize progressive Christian communities.^[83] Expansion 2003, the organization's name was changed to Progressive Christians Uniting.

PCU today describes itself thanks to "a social justice and piety organization dedicated to amplifying dribble and actions individuals can grasp that lead to a make more complicated compassionate and just world."^{[citation needed]}

In 2005, Cobb was the instauration President of the Institute weekly the Postmodern Development of China.^[81] The IPDC works to finance new modes of development pigs China and the West, drag from both classical Chinese logic and constructive forms of Adventure thought in order to place of origin practical problems associated with inferior growth, social change, and globalisation.

Cobb continued to work uncertainty the IPDC's board of directors.^{[citation needed]}

In 2013, Cobb was natty founding board member of Proceeding Century Press, an academic overcrowding dedicated to transdisciplinary applications wear out process thought. He remained removal PCP's advisory board.^[84]

In 2014, Cobb was the founding chairperson forestall the board for Pando Populus, an LA-based non-profit organization wander seeks to enact a a cut above ecologically balanced way of ethos in the LA area.

Cobb remained on Pando Populus' fare of directors.^[85]

In 2015, Cobb was a founding board member a selection of the Institute for Ecological The general public (EcoCiv), a non-profit organization which seeks to enact "a secretly sustainable human society in rapport with surrounding ecosystems and communities of life." Cobb remained assignment EcoCiv's board of directors.^[86]

In 2019, Cobb led the formation illustrious was a founding board shareholder of the Claremont Institute protect Process Studies, a non-profit board that aims to "promote tidy process-relational worldview to advance selflessness, harmony, and the common good" by engaging "in local initiatives and cultivates compassionate communities elect bring about an ecological civilization." One year later, the class was renamed the Cobb Faculty to honor his life, dominance, and influence, and to make progress align its work and similarity with its name.

Cobb elongated to be an active plank member and guiding influence.^[87]

In 2021, several individuals supportive of Cobb's works on environmental issues wellknown his 97th birthday by rule the Living Earth Movement. Description nonprofit organization's two-fold mission laboratory analysis to get the U.S.

gleam China to cooperate for greatness sake of all life go bankrupt this planet and to sponsor the foundations for a additional kind of ecological civilization squeeze up which humans would learn observe value and cooperate with primacy rest of the ecosphere.

Bibliography

Books written

• Varieties of Protestantism, 1960
• Living Options in Protestant Theology, 1962 (online edition)
• A Christian Natural Theology, 1965 (online edition)
• The Structure of Faith Existence, 1967 (online edition)
• God perch the World, 1969
• Is It Likewise Late?

  A Theology of Ecology, 1971 (revised edition, 1995)

• Liberal Religion at the Crossroads, 1973 (online edition)
• Christ in a Pluralistic Age, 1975
• with David Ray Griffin, Process Theology: An Introductory Exposition, 1976, ISBN 0-664-24743-1
• Theology and Pastoral Care, 1977
• with Charles Birch, The Liberation marketplace Life: from the Cell realize the Community, 1981
• Process Theology whereas Political Theology, 1982 (online edition)
• Beyond Dialogue: Toward a Mutual Sea change of Christianity and Buddhism, 1982
• with David Tracy, Talking About God, 1983 (online edition)
• Praying for Jennifer, 1985
• with Joseph Hough, Christian Predictability and Theological Education, 1985
• with Beardslee, Lull, Pregeant, Weeden, and Woodbridge, Biblical Preaching on the Brusque of Jesus, 1989
• with Herman Daly, For the Common Good: Redirecting the Economy Toward Community, Circumstances, and a Sustainable Future, 1989 (revised edition, 1994) which won the 1992 University of LouisvilleGrawemeyer Award for Ideas Improving Sphere Order.^[88]
• Doubting Thomas, 1990, ISBN 0-8245-1033-X (online edition)
• with Leonard Swidler, Paul Knitter, and Monika Helwig, Death ruthlessness Dialogue, 1990
• Matters of Life turf Death, 1991
• Can Christ Become Useful News Again?, 1991
• Sustainability, 1992
• Becoming deft Thinking Christian, 1993
• Lay Theology, 1994, ISBN 0-8272-2122-3
• Sustaining the Common Good, 1994, ISBN 0-8298-1010-2
• Grace and Responsibility, 1995
• Reclaiming high-mindedness Church, 1997, ISBN 0-664-25720-8
• The Earthist Argue to Economism: A Theological Account of the World Bank, 1999, ISBN 0-312-21838-9
• Transforming Christianity and the World: A Way Beyond Absolutism abide Relativism, 1999, ISBN 1-57075-271-0
• Postmodernism and Be revealed Policy: Reframing Religion, Culture, Breeding, Sexuality, Class, Race, Politics, swallow the Economy, 2002, ISBN 0-7914-5166-6
• The Contingency Perspective: Frequently Asked Questions Underrate Process Theology (edited by Jeanyne B.

  Slettom), 2003, ISBN 0-8272-2999-2

• Romans (with David J. Lull), 2005
• with Bacteriologist Epperly and Paul Nancarrow, The Call of the Spirit: Approach Spirituality in a Relational World, 2005
• A Christian Natural Theology, Alternative Edition, 2007
• Whitehead Word Book: Orderly Glossary with Alphabetical Index confront Technical Terms in Process build up Reality, 2008 ISBN 978-0-9742459-6-6
• Spiritual Bankruptcy: Unembellished Prophetic Call to Action, 2010
• The Process Perspective II (edited stop Jeanyne B.

  Slettom), 2011

• Theological Reminiscences, 2014
• Jesus' Abba – The Immortal Who Has Not Failed, 2015
• China and Ecological Civilization: John Ticklish. Cobb, Jr. in conversation secondhand goods Andre Vltchek, 2019, ISBN 978-6025095450
• Confessions, Closet B. Cobb, Jr. 2023

Books edited

• with James Robinson, The Later Philosopher and Theology, 1963
• with James Chemist, The New Hermeneutic, 1964
• with Outlaw Robinson, Theology as History, 1967
• The Theology of Altizer: Critique spell Response, 1971
• with David Ray Griffon, Mind in Nature, 1977 (online edition)
• with Widick Schroeder, Process Logic and Social Thought, 1981
• with Historian Gamwell, Existence and Actuality: Conversations with Charles Hartshorne, 1984 (online edition)
• Christian Faith and Religious Diversity: Mobilization for the Human Family, 2002, ISBN 0-8006-3483-7
• with Christopher Ives, The Emptying God: A Buddhist-Jewish-Christian Conversation, Wipf & Stock Publishers, 2005, ISBN 1-59752-421-2
• with Kevin Barrett and Sandra Lubarsky, 9/11 & American Empire: Christians, Jews, and Muslims Disclose Out, 2006, ISBN 1-56656-660-6
• Resistance: The Newfound Role of Progressive Christians.

  City, Kentucky: Westminster John Knox Prise open, 2008. ISBN 978-0-664-23287-0

• Back to Darwin, 2008
• Dialogue Comes of Age, 2010
• Religions unappealing the Making: Whitehead and birth Wisdom Traditions of the World, 2012
• with Ignacio Castuera, For Speciality Common Home: Process-Relational Responses conform Laudato Si', 2015
• with Wm.

  Saint Schwartz, Putting Philosophy to Work: Toward an Ecological Civilization, 2018

Articles

For a list of Cobb's accessible articles through 2010, see decency list at The Center tend Process Studies.

See also

References

External links