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Robert Cummings Neville [100]Robert C. Neville [59]
  1.  11
    Boston Confucianism: Portable Tradition in the Late-Modern World.Robert C. Neville - 2000 - 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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  2. John E. Smith: Doing Something with American Philosophy.Robert Cummings Neville - 2011 - 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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  3. Normative Cultures.Robert Cummings Neville - 1995 - 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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  4.  12
    Whitehead on the One and the Many.Robert C. Neville - 1969 - Southern Journal of Philosophy 7 (4):389-395.
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  5.  2
    Recovery of the Measure: Interpretation and Nature.Robert Cummings Neville - 1989 - 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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  6. The Highroad Around Modernism.Robert Cummings Neville - 1992 - 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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  7. Plurality and Ambiguity Hermeneutics, Religion , Hope.Robert C. Neville - 1988
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  8. Religion in Late Modernity.Robert C. Neville - 2002
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  9.  42
    New Projects in Chinese Philosophy.Robert Cummings Neville - 2010 - 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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  10. The Human Condition.Robert C. Neville - 2001
     
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  11. Ultimate Realities.Robert C. Neville - 2001
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  12.  13
    Two Forms of Comparative Philosophy.Robert Cummings Neville - 2001 - Dao: A Journal of Comparative Philosophy 1 (1):1-13.
  13.  15
    Response to Bryan W. Van Norden's Review of "Boston Confucianism". [REVIEW]Robert Cummings Neville - 2003 - Philosophy East and West 53 (3):417-420.
  14.  35
    Nature and Spirit.Robert Cummings Neville - 1994 - International Philosophical Quarterly 34 (4):504-505.
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  15.  19
    Value, Courage, and Leadership.Robert C. Neville - 1989 - Review of Metaphysics 43 (1):3 - 26.
  16.  3
    The Cosmology of Freedom.Robert Cummings Neville - 1974 - 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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  17.  8
    Confucianism as a World Philosophy Presidential Address for the 8th International Conference on Chinese Philosophy, Beijing, 1993.Robert Cummings Neville - 1994 - Journal of Chinese Philosophy 21 (1):5-25.
  18.  26
    Eternity and the Time of Education.Robert Cummings Neville - 1999 - 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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  19.  3
    Turns of the Dao.Robert Cummings Neville - 2016 - Dao: A Journal of Comparative Philosophy 15 (4):499-510.
    Fifteen years after the publication of my assessment of comparative philosophy in the inaugural issue of Dao, this article comments on some of the major changes that have taken place in the field since Dao began. One of the most significant is the improvement in the conditions for Chinese philosophy in mainland China and the return of many of the original participants in Dao’s audience to positions in East Asia from earlier careers in the West. The article also surveys advances (...)
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  20. Reconstruction of Thinking.Robert Cummings Neville - 1981 - State University of New York Press.
    The Renaissance development of science fulfilled the ancient ideal of integrating quantitative and qualitative thinking, but failed to recognize valuational thinking and thus deprived moral, aesthetic, and political thought of cognitive status. The task of this book is to reconstruct the concept of thinking in order to exhibit valuation, not reason, as the foundation for thinking and to integrate valuational with quantitative and qualitative modes. Part I explains the broad thesis, interpreting the problem of the foundations for thinking and providing (...)
     
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  21.  10
    Metaphysics in Contemporary Chinese Philosophy.Robert Cummings Neville - 2003 - Journal of Chinese Philosophy 30 (3-4):313-326.
  22.  22
    Humanity and the Natural World.Robert Cummings Neville - 2001 - 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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  23.  4
    Nancy Frankenberry: Philosopher of Religion, Radical Empiricist, Herald of Contingency.Robert Cummings Neville - 2016 - 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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  24.  13
    Socratic Ignorance.Robert C. Neville - 1967 - International Philosophical Quarterly 7 (2):340-356.
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  25. God the Creator; on the Transcendence and Presence of God.Robert C. Neville - 1968 - Chicago: University of Chicago Press.
  26.  5
    The Scholar-Official as a Model for Ethics.Robert C. Neville - 1986 - 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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  27.  11
    Sagehood.Robert Cummings Neville - 2011 - Review of Metaphysics 64 (3):623-625.
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  28.  10
    A Thesis Concerning Truth.Robert C. Neville - 1986 - Process Studies 15 (2):127-136.
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  29.  10
    Neoclassical Metaphysics and Christianity.Robert C. Neville - 1969 - International Philosophical Quarterly 9 (4):605-624.
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  30.  1
    Response to Ford’s ‘Neville on the One and the Many’.Robert C. Neville - 1972 - Southern Journal of Philosophy 10 (1):85-86.
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  31. The Puritan Smile: A Look Toward Moral Reflection.Robert Cummings Neville - 1987 - State University of New York Press.
    This book develops a contemporary metaphysics of morals.
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  32.  13
    Comments on "Nature's Religion" and Robert Corrington's "Aesthetic Naturalism".Robert Cummings Neville - 2005 - American Journal of Theology and Philosophy 26 (3):254 - 262.
  33.  22
    Recent Books on Neo-Confucian Philosophy of Religion. [REVIEW]Robert C. Neville - 2012 - International Journal for Philosophy of Religion 71 (2):167-180.
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  34. A Theology Primer.Robert Cummings Neville - 1993 - American Journal of Theology and Philosophy 14 (3):317-326.
     
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  35.  7
    Commentary on the AAS Panel: Shun, Bloom, Cheng, and Birdwhistell.Robert Cummings Neville - 1997 - Philosophy East and West 47 (1):67-74.
  36.  11
    Truth's Debt to Value.Robert Cummings Neville - 1995 - American Catholic Philosophical Quarterly 69 (1):116-119.
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  37.  7
    Knowing and Value.Robert Cummings Neville - 1999 - Process Studies 28 (3/4):356-358.
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  38.  17
    The Unity of Knowledge and Action.Robert C. Neville - 1983 - Review of Metaphysics 36 (3):703-706.
  39.  12
    Naturalism: So Easily Wrong.Robert Cummings Neville - 2013 - 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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  40.  10
    Dimensions of the Sacred: An Anatomy of the World's Beliefs (Review).Robert C. Neville - 2001 - Philosophy East and West 51 (3):420-425.
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  41.  19
    Wang Yang‐Ming and John Dewey on the Ontological Question.Robert C. Neville - 1985 - Journal of Chinese Philosophy 12 (3):283-295.
  42.  17
    Whitehead on the One and the Many.Robert C. Neville - 1970 - Southern Journal of Philosophy 7 (4):387-393.
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  43.  12
    Comments on Girardot's Response.Robert C. Neville - 1986 - Philosophy East and West 36 (3):271-273.
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  44.  5
    Lewis S. Ford's Theology.Robert C. Neville - 1998 - Process Studies 27 (1/2):18-33.
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  45.  7
    Shen, Vincent, Ed., Dao Companion to Classical Confucian Philosophy.Robert Cummings Neville - 2014 - Dao: A Journal of Comparative Philosophy 13 (3):445-449.
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  46.  9
    Contributions and Limitations of Process Philosophy.Robert Cummings Neville - 1987 - Process Studies 16 (4):283-298.
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  47.  12
    Intuition.Robert C. Neville - 1967 - International Philosophical Quarterly 7 (4):556-590.
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  48.  6
    The Immanent Divine: God, Creation, and the Human Predicament: An East-West Conversation (Review).Robert Cummings Neville - 2009 - Buddhist-Christian Studies 29 (1):171-175.
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  49.  9
    Plato.Robert C. Neville - 1972 - International Philosophical Quarterly 12 (1):142-145.
  50.  6
    Self-Reliance and the Portability of Pragmatism.Robert Cummings Neville - 2014 - American Journal of Theology and Philosophy 35 (2):93-107.
    Flush with the juices of adolescence, American philosophy declared independence from its European parentage in the work of Ralph Waldo Emerson and his generation. In 1837, Emerson addressed the Harvard Phi Beta Kappa Society on the occasion of its inaugural meeting for the year, which he called a “holiday.” Emerson began: I greet you on the recommencement of our literary year. Our anniversary is one of hope, and, perhaps, not enough of labor. We do not meet for games of strength (...)
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