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Robert Cummings Neville [43]Robert C. Neville [38]
  1. Robert Cummings Neville (2013). Naturalism: So Easily Wrong. American Journal of Theology and Philosophy 34 (3):199-213.
    One of the things right about naturalism as an ideology is its rejection of authoritarianism and its insistence on experiential inquiry. One of the things often wrong with some naturalist positions is their insistence that only natural science constitutes valid inquiry. Another of the things right about naturalism is its rejection of literal supernaturalism as having explanatory or hermeneutical power. And yet, one of the things often wrong with some naturalist positions is tone-deafness with respect to the symbolic power of (...)
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  2. Robert C. Neville (2012). Recent Books on Neo-Confucian Philosophy of Religion. [REVIEW] International Journal for Philosophy of Religion 71 (2):167-180.
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  3. Robert Cummings Neville (2012). Dimensions of Contemporary Confucian Cosmopolitanism. Journal of Chinese Philosophy 39 (4):594-613.
    This paper identifies five dimensions of cosmopolitanism, though doubtless there are many more: cosmopolitanism in decision making, engaging others, attaining personal wholeness, the ultimate value-identity of life, and religious sensibility. These are discussed in terms of the Confucian ideas of the “Four Beginnings,” ritual, life as cultivated education, sagehood, public versus private life, Principle, heart-mind, harmony, value, humaneness, “love with differences,” “roots and branches,” and filiality, among others. In all, it presents Confucianism as a living tradition that is facing up (...)
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  4. 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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  5. Robert Cummings Neville (2011). Sagehood. Review of Metaphysics 64 (3):623-625.
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  6. Thomas M. Alexander, Robert Cummings Neville, Raymond D. Boisvert, Martin Coleman, Jacquelyn Anne K. Kegley & Kelly Dean Jolley (2010). 1. Front Matter Front Matter (Pp. I-Ii). The Pluralist 5 (2).
     
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  7. 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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  8. 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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  9. Robert Cummings Neville (2009). Some Recommendations for the Future of Liberal Theology. American Journal of Theology and Philosophy 30 (1):101 - 116.
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  10. Robert Cummings Neville (2009). The Immanent Divine: God, Creation, and the Human Predicament: An East-West Conversation (Review). Buddhist-Christian Studies 29 (1):171-175.
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  11. Robert Cummings Neville (2009). Worldviews. American Journal of Theology and Philosophy 30 (3):233 - 243.
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  12. Robert C. Neville (2008). A Letter of Grateful and Affectionate Response to David Ray Griffin's Whitehead's Radically Different Postmodern Philosophy. Process Studies 37 (1):7-38.
    David R. Griffin’s new Whitehead’s Radically Different Postmodern Philosophy: An Argument for Its Contemporary Relevance (Albany, NY: State University of New York Press, 2007) contains a chapterlong Whiteheadian response to several criticisms I have leveled against process theology. While encouraging his attempt to promote Whitehead as a preferred alternative to foundationalist modernism and postmodernism, I undertake to rebut Griffin’s arguments through discussions of the following topics: the one and the many (which Whitehead does not treat adequately), the finite versus infinite (...)
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  13. Robert Cummings Neville (2008). Cheng Chung-Ying's Constructive Philosophy. In Zhongying Cheng & On Cho Ng (eds.), The Imperative of Understanding: Chinese Philosophy, Comparative Philosophy, and Onto-Hermeneutics: A Tribute Volume Dedicated to Professor Chung-Ying Cheng. Global Scholarly Publications.
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  14. Robert Cummings Neville (2008). Reflections on the Philosophy of Wu Kuang-Ming. In Jay Goulding (ed.), China-West Interculture: Toward the Philosophy of World Integration: Essays on Wu Kuang-Ming's Thinking. Global Scholarly Publications.
     
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  15. Robert Cummings Neville (2007). On the Continuity of Being and Meaning: All Knowing is Engaged Interpretation. Journal of Chinese Philosophy 34 (1):49–57.
  16. Robert Cummings Neville (2007). Special Topic: Creativity in Christianity and Confucianism. [REVIEW] Dao: A Journal of Comparative Philosophy 6 (2):125-130.
    In order respectfully and adequately to compare Confucian and Christian conceptions of creativity, it is necessary to have proper comparative categories. Put roughly, we need to know what creativity is in order to see how Confucianism and Christianity have various versions of it. In respect of what do they agree or differ? So the first order of business is to put forward, however briefly, a theory of creativity in light of which comparisons can be made. Creativity, of course, is a (...)
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  17. Robert Cummings Neville (2005). Comments on "Nature's Religion" and Robert Corrington's "Aesthetic Naturalism". American Journal of Theology and Philosophy 26 (3):254 - 262.
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  18. Robert Cummings Neville (2005). Naturalism and Supernaturalism in American Theology. American Journal of Theology and Philosophy 26 (1/2):77 - 84.
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  19. Robert Cummings Neville (2004). The Contemporary Mutual Development of Confucianism and Christianity: A Way of Wisdom. Wisdom in China and the West 22:1.
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  20. Robert Cummings Neville (2004). Whitehead and Pragmatism. In Janusz A. Polanowski & Donald W. Sherburne (eds.), Whitehead's Philosophy: Points of Connection. State University of New York Press.
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  21. Robert C. Neville (2003). Response to Bryan W. Van Norden's Review Of. Philosophy East and West 53 (3).
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  22. 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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  23. Robert Cummings Neville (2003). Metaphysics in Contemporary Chinese Philosophy. Journal of Chinese Philosophy 30 (3-4):313-326.
  24. Robert C. Neville (2002). Contextualization and the Non-Obvious Meaning of Religious Symbols: New Dimensions to the Problem of Truth. Neue Zeitschrift Für Systematische Theologie Und Religionsphilosophie 44 (1):71-88.
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  25. Robert Cummings Neville (2002). Daoist Relativism, Ethical Choice, and Normative Measure. Journal of Chinese Philosophy 29 (1):5–20.
  26. Robert C. Neville (2001). As Contribuições de CS Peirce Para a Filosofia da Religião Contemporânea. Cognitio: Revista de Filosofia. Issn (Impresso) 1518-7187;(Eletrônico) 2316-5278 2:134-160.
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  27. Robert C. Neville (2001). The Contributions of CS Peirce to Contemporary Philosophy of Religion. Cognitio 2:134-146.
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  28. Robert C. Neville (2001). Dimensions of the Sacred: An Anatomy of the World's Beliefs (Review). Philosophy East and West 51 (3):420-425.
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  29. 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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  30. Robert Cummings Neville (2001). Two Forms of Comparative Philosophy. Dao: A Journal of Comparative Philosophy 1 (1):1-13.
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  31. 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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  32. 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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  33. Robert Cummings Neville (1999). Knowing and Value. Process Studies 28 (3/4):356-358.
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  34. Robert C. Neville (1998). Lewis S. Ford's Theology. Process Studies 27 (1/2):18-33.
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  35. Thomas P. Kasulis & Robert Cummings Neville (eds.) (1997). The Recovery of Philosophy in America: Essays in Honor of John Edwin Smith. State University of New York Press.
    This collection of essays by leading American philosophers honors John E. Smith, a major figure in the struggle for the American profession of philosophy to redefine itself and return to its grander traditions.
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  36. Robert Cummings Neville (1997). Comments on "Is There a Metaphysics of Community? A Continental Perspective on American Philosophy". Journal of Speculative Philosophy 11 (2):97 - 100.
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  37. 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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  38. Robert Cummings Neville (1997). Reply to Serious Critics. American Journal of Theology and Philosophy 18 (3):281 - 294.
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  39. 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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  40. Robert Cummings Neville (1995). Religions, Philosophies, and Philosophy of Religion. International Journal for Philosophy of Religion 38 (1/3):165 - 181.
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  41. 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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  42. Robert Cummings Neville (1995). Truth's Debt to Value. American Catholic Philosophical Quarterly 69 (1):116-119.
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  43. Robert Cummings Neville (1995). Some Confucian-Christian Comparisons. Journal of Chinese Philosophy 22 (4):379-400.
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  44. Robert Cummings Neville (1994). Nature and Spirit. International Philosophical Quarterly 34 (4):504-505.
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  45. Robert Cummings Neville (1994). Confucianism as a World Philosophy Presidential Address for the 8th International Conference on Chinese Philosophy, Beijing, 1993. Journal of Chinese Philosophy 21 (1):5-25.
  46. Robert Cummings Neville (1994). Report on the Roundtable "Chinese Philosophy at the Turn of the Century". Journal of Chinese Philosophy 21 (1):67-69.
  47. Robert C. Neville (1992). The Rehabilitation of Whitehead: An Analytic and Historical Study (Review). Journal of the History of Philosophy 30 (4):629-631.
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  48. Robert Cummings Neville (1992). The Highroad Around Modernism. State University of New York Press.
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  49. Robert C. Neville (1991). On the Buddha's Answer to the Silence of God A Review of'The Silence of God: The Answer of the Buddha, By Raimundo Panikkar. Translated From the Italian by Robert R. Barr. [REVIEW] Philosophy East and West 41 (4):557-570.
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  50. Robert C. Neville (1991). Review: On the Buddha's Answer to the Silence of God. [REVIEW] Philosophy East and West 41 (4):557 - 570.
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