Search results for 'Bernie Neville' (try it on Scholar)

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  1.  18
    Bernie Neville (2012). The Polytheistic Classroom. Educational Philosophy and Theory 44 (1):27-40.
    In the 21st century, educators seem to have more capacity for thinking pluralistically about teaching than they did a few decades ago. It is now commonplace to talk about multiple intelligences, a variety of teaching and learning styles, different acceptable outcomes of education. If we take the lead from archetypal psychology, the Greek pantheon can provide us with language for talking about a wide range of distinct philosophies, value systems, energies, feeling states, habits of behavior and teaching styles as they (...)
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  2. Bernie Neville (1989). Educating Psyche: Emotion, Imagination, and the Unconscious in Learning. Collins Dove.
     
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  3.  14
    Robert Neville (1972). Response to Ford's “Neville on the One and the Many”. Southern Journal of Philosophy 10 (1):85-86.
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  4.  11
    Robert Neville (1989). On Neville's Review of The Boston Personalist Tradition. The Personalist Forum 5 (2):137-147.
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  5.  11
    Robert C. Neville (2000). Boston Confucianism: Portable Tradition in the Late-Modern World. State University of New York Press.
    Promoting multiculturalism through renewed East-West and Confucian-Christian dialogue, Neville (philosophy, religion, and theology, Boston U.) fosters the idea ...
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  6.  11
    Robert C. Neville (2009). Realism in Religion: A Pragmatist's Perspective. State University of New York Press.
    Using the work of pragmatists Peirce andWhitehead in particular to ground his philosophy of religion, Neville surveys a wide swath of twentieth-century theology ...
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  7.  39
    Michal J. Carrington, Benjamin A. Neville & Gregory J. Whitwell (2010). Why Ethical Consumers Don't Walk Their Talk: Towards a Framework for Understanding the Gap Between the Ethical Purchase Intentions and Actual Buying Behaviour of Ethically Minded Consumers. [REVIEW] Journal of Business Ethics 97 (1):139 - 158.
    Despite their ethical intentions, ethically minded consumers rarely purchase ethical products (Auger and Devinney: 2007, Journal of Business Ethics 76, 361-383). This intentions-behaviour gap is important to researchers and industry, yet poorly understood (Belk et al.: 2005, Consumption, Markets and Culture 8(3), 275-289). In order to push the understanding of ethical consumption forward, we draw on what is known about the intention— behaviour gap from the social psychology and consumer behaviour literatures and apply these insights to ethical consumerism. We bring (...)
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  8. Gregory D. Scott, Christina M. Karns, Mark W. Dow, Courtney Stevens & Helen J. Neville (2014). Enhanced Peripheral Visual Processing in Congenitally Deaf Humans is Supported by Multiple Brain Regions, Including Primary Auditory Cortex. Frontiers in Human Neuroscience 8.
  9.  17
    Dima Jamali & Ben Neville (2011). Convergence Versus Divergence of CSR in Developing Countries: An Embedded Multi-Layered Institutional Lens. [REVIEW] Journal of Business Ethics 102 (4):599-621.
    This paper capitalizes on an institutional perspective to analyze corporate social responsibility (CSR) orientations in the Lebanese context. Specifically, the paper compiles a new theoretical framework drawing on a multi-level model of institutional flows by Scott (Institutions and organizations: ideas and interests, 2008 ) and the explicit/implicit CSR model by Matten and Moon (Acad Manag Rev 33(2):404–424, 2008 ). This new theoretical framework is then used to explore the CSR convergence versus divergence question in a developing country context. The findings (...)
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  10. Robert Cummings Neville (2011). John E. Smith: Doing Something with American Philosophy. The Pluralist 6 (3):117-126.
    The philosophy of John Smith is not a dispassionate subject for me. He was my teacher from my sophomore year in college through the PhD, which he mentored. I worked in his office nearly every day during that time. He became my intellectual father and framed the way I took up philosophy. He performed my wedding and twenty-five years later taught my two daughters. We worked together philosophically and in the politics of the academy from my first day as his (...)
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  11.  39
    Benjamin A. Neville & Bulent Menguc (2006). Stakeholder Multiplicity: Toward an Understanding of the Interactions Between Stakeholders. [REVIEW] Journal of Business Ethics 66 (4):377 - 391.
    While stakeholder theory has traditionally considered organization’s interactions with stakeholders in terms of independent, dyadic relationships, recent scholarship has pointed to the fact that organizations exist within a complex network of intertwining relationships [e.g., Rowley, T. J.: 1997, The Academy of Management Review 22(4), 887–910]. However, further theoretical and empirical development of the interactions between stakeholders has been lacking. In this paper, we develop a framework for understanding and measuring the effects upon the organization of competing, complementary and cooperative stakeholder (...)
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  12.  12
    Benjamin A. Neville, Simon J. Bell & Gregory J. Whitwell (2011). Stakeholder Salience Revisited: Refining, Redefining, and Refueling an Underdeveloped Conceptual Tool. [REVIEW] Journal of Business Ethics 102 (3):357-378.
    This article revisits and further develops Mitchell et al.’s (Acad Manag Rev 22(4):853–886, 1997 ) theory of stakeholder identification and salience. Stakeholder salience holds considerable unrealized potential for understanding how organizations may best manage multiple stakeholder relationships. While the salience framework has been cited numerous times, attempts to develop it further have been relatively limited. We begin by reviewing the key contributions of other researchers. We then identify and seek to resolve three residual weaknesses in Mitchell et al.’s ( 1997 (...)
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  13.  90
    Diego Fernandez-Duque, Giordana Grossi, Ian Thornton & Helen Neville (2003). Representation of Change: Separate Electrophysiological Markers of Attention, Awareness, and Implicit Processing. Journal of Cognitive Neuroscience 15 (4):491-507.
    & Awareness of change within a visual scene only occurs in subjects were aware of, replicated those attentional effects, but the presence of focused attention. When two versions of a.
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  14.  3
    Robert Cummings Neville (2016). Nancy Frankenberry: Philosopher of Religion, Radical Empiricist, Herald of Contingency. American Journal of Theology and Philosophy 37 (1):5-20.
    In the 1978 volume of Process Studies, Nancy Frankenberry published an article called “The Empirical Dimension of Religious Experience” that I thought was so good that I wrote her a short fan letter about it.1 She responded by saying that she was flattered by my praise because I was a model for her younger generation. For the first time in my life I felt old. And I wasn’t yet forty. But here I am, still fully employed, presenting a long fan (...)
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  15.  9
    Dan V. Caprar & Benjamin A. Neville (2012). “Norming” and “Conforming”: Integrating Cultural and Institutional Explanations for Sustainability Adoption in Business. [REVIEW] Journal of Business Ethics 110 (2):231-245.
    Sustainability is increasingly a matter of concern in the corporate world. Many business scholars have analyzed the phenomenon from institutional and cultural perspectives, addressing the key questions of what drives the spread of sustainability principles, and also why sustainability adoption varies so widely among organizations and cultures. In this article, we propose that sustainability adoption can be better explained by integrating the insights from the institutional and cultural perspectives. This would break the current practice of choosing one approach or the (...)
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  16. Michael R. Neville (1974). Kant's Characterization of Aesthetic Experience. Journal of Aesthetics and Art Criticism 33 (2):193-202.
  17.  19
    Robert C. Neville (1989). Value, Courage, and Leadership. Review of Metaphysics 43 (1):3 - 26.
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  18.  1
    Benjamin A. Neville & Bulent Menguc (2006). Stakeholder Multiplicity: Toward an Understanding of the Interactions Between Stakeholders. Journal of Business Ethics 66 (4):377-391.
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  19.  16
    Robert Neville (1972). Experience and Philosophy. Process Studies 2 (1):49-67.
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  20.  13
    Michael R. Neville (1977). Hegels Philosophie der Dichtung. Journal of the History of Philosophy 15 (1):113-116.
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  21.  14
    Robert Neville (1975). The Transcendental Imagination. Process Studies 5 (1):49-60.
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  22. Robert Cummings Neville (1995). Normative Cultures. State University of New York Press.
    This is a philosophic study of theory and practical reason focusing on social obligation and personal responsibility. It draws on Chinese as well as Western Traditions of philosophy.
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  23.  14
    Robert Cummings Neville (2003). Response to Bryan W. Van Norden's Review of "Boston Confucianism". [REVIEW] Philosophy East and West 53 (3):417-420.
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  24.  13
    Robert C. Neville (1967). Socratic Ignorance. International Philosophical Quarterly 7 (2):340-356.
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  25.  20
    A. C. Neville (1985). Molecular and Mechanical Aspects of Helicoid Development in Plant Cell Walls. Bioessays 3 (1):4-8.
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  26.  11
    Robert Cummings Neville (2011). Sagehood. Review of Metaphysics 64 (3):623-625.
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  27.  11
    Robert Neville (1971). Genetic Succession, Time, and Becoming. Process Studies 1 (3):194-198.
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  28.  2
    Robert Cummings Neville (1989). Recovery of the Measure: Interpretation and Nature. State University of New York Press.
    The author constructs a philosophy of nature dealing with being, identity, value, space, time, motion, and causality, and uses that as a basis for a theory of hermeneutics to address contemporary problems of interpretation.
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  29.  19
    Robert Neville (1976). Freedom's Bondage. Proceedings of the American Catholic Philosophical Association 50:1-13.
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  30.  10
    Robert C. Neville (1986). A Thesis Concerning Truth. Process Studies 15 (2):127-136.
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  31.  10
    Robert C. Neville (1969). Neoclassical Metaphysics and Christianity. International Philosophical Quarterly 9 (4):605-624.
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  32.  28
    Robert Cummings Neville (2010). New Projects in Chinese Philosophy. The Pluralist 5 (2):45-56.
    The general thesis of this article is that contemporary Chinese philosophy needs to be more creative than it is.1 It proposes eight new projects for Chinese philosophy to undertake that involve creativity. But first it asks what the term "Chinese philosophy" means in the current philosophical context.To some people, it means the tradition of philosophy in China from the ancient world of the Zhou texts, the Confucians, Daoists, and other schools, through its development up to the point where Western intellectual (...)
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  33.  17
    Robert Neville (1977). Wang Yang-Ming's 'Inquiry on the Great Learning'. Process Studies 7 (4):217-237.
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  34.  17
    Robert Neville (1972). Knowledge and Being in Paul Weiss: Comments on Griesbach and Reck. Review of Metaphysics 25 (Supplement):40 - 46.
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  35. Michal J. Carrington, Benjamin A. Neville & Gregory J. Whitwell (2010). Why Ethical Consumers Don’T Walk Their Talk: Towards a Framework for Understanding the Gap Between the Ethical Purchase Intentions and Actual Buying Behaviour of Ethically Minded Consumers. Journal of Business Ethics 97 (1):139-158.
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  36.  9
    Mary Grace Neville (2007). Positive Deviance on the Ethical Continuum. Proceedings of the International Association for Business and Society 18:72-75.
    Increasingly, stories are emerging about businesses that engage in ethical behaviors above and beyond mere compliance with regulations. These positive deviations along the ethical continuum provide an opportunity to explore how some companies’ business philosophy leads them to pursue an array of outcomes beyond the bottom line. This paper presents a case study of Green Mountain Coffee Roasters, the leading ethical company in the U.S. as rated by Forbes magazine, exploring the company culture and operating philosophy from a perspective of (...)
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  37.  9
    Warwick Neville (1998). Realpolitik: Theology & the Culture of Death: Abortion, Politics and Law in the Australian Capital Territory. Bioethics Research Notes 10 (4):37-39.
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  38.  16
    Robert Cummings Neville (1999). Eternity and the Time of Education. The Proceedings of the Twentieth World Congress of Philosophy 1999:237-243.
    Part of the recent neglect of eternity comes from a poor definition of it as static abstraction, as mere form, or even robust form that is not so mere. This, of course, could not be what the ancients such as Origin or Plotinus must have meant when they claimed that God is eternal, and thus more real than things that change. Therefore, my first task here is to develop a contemporary theory of eternity that is worth being an orientation point (...)
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  39. Robert Cummings Neville (1992). The Highroad Around Modernism. State University of New York Press.
    From the standpoint that both modernism and postmodernism look like nothing more than two late modern movements, too preoccupied with themselves and their historical place to engage a swiftly changing world containing more than the Western ...
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  40.  14
    Robert Cummings Neville (2001). Humanity and the Natural World. The Proceedings of the Twentieth World Congress of Philosophy 2001:259-264.
    A key existential problem for paideia in the modern Western world—and perhaps for much elsewhere—is to build up the continuum of engagement from the subtle signs of contemporary scientific, artistic, and imaginative society down through the depths of nature. That continuum has been prevented by the modern creation of a fake culture of artificial self-sufficiency within which nature appears only tamed and cooked, and which deflects interpretive engagements of deeper nature except where leakages occur. What can be done about learning (...)
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  41.  14
    Michael Neville (1984). Nietzsche on Beauty and Taste. International Studies in Philosophy 16 (2):103-120.
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  42.  17
    Michael R. Neville (1975). Kant on Beauty as the Symbol of Morality. Philosophy Research Archives 1 (1053).
    The paper attempts to show what kant means by his claim that "the beautiful is the symbol of the morally good" in section 59 of the "critique of judgment". part i explicates his notion of symbolism in general and includes a subsidiary explication of his notion of analogy. part ii deals with some special problems which arise when he seeks to apply that general notion of symbolism to the particular province of the beautiful. the conclusions drawn are that kant means (...)
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  43.  8
    Robert Neville (1977). The Culture of Experience. Process Studies 7 (2):129-130.
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  44.  7
    Robert Cummings Neville (1997). Commentary on the AAS Panel: Shun, Bloom, Cheng, and Birdwhistell. Philosophy East and West 47 (1):67-74.
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  45.  17
    Robert Neville (1989). The Boston Personalist Tradition. The Personalist Forum 5 (1):62-64.
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  46.  5
    Robert C. Neville (1986). The Scholar-Official as a Model for Ethics. Journal of Chinese Philosophy 13 (2):185-201.
    Ignorance has its advantages. When philosophy has a comparative dimension, for instance, and a philosopher from one culture considers a philosophy from another, the philosophy attains a life of its own somewhat freed from its cultural context. In this circumstance the philosopher's ignorance of the cultural ground and consequences of the ideas allows an unusual freedom for appropriating the ideas to new contexts.
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  47.  13
    Colin Higgins & Ben Neville (2010). Understanding Dynamism and Flux in the Ideological Struggle for CSR. Proceedings of the International Association for Business and Society 21:57-66.
    A largely ignored area of Business & Society scholarship is the role of political ideology in driving the norms and attitudes of business people and stakeholders toward corporate social responsibility (CSR). It seems intuitive that individuals with a more leftwing ideology would support regulation of, and responsibilities, for business (eg a stakeholder view) and those of a more right-wing persuasion would support more economic freedom (eg a shareholder view), but these relationships are unclear. Little is understood about how ideology influences (...)
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  48. Robert C. Neville (2002). Religion in Late Modernity. Monograph Collection (Matt - Pseudo).
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  49.  2
    Robert Cummings Neville (1995). The Cosmology of Freedom. State University of New York Press.
    The book shows the connections between the personal and the social dimensions of freedom, and how all the meanings of freedom are functions of the natural cosmos.
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  50. Robert C. Neville (1988). Plurality and Ambiguity Hermeneutics, Religion , Hope. Monograph Collection (Matt - Pseudo).
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