Robert Cummings Neville (born May 1, 1939, in St. Louis, Missouri, U.S.) is an American systematic philosopher and theologian, author of numerous books and papers, and ex-Dean of the Boston University School of Theology. He is Professor Emeritus of Philosophy, Religion, and Theology at Boston University. [1]
J. Harley Chapman and Nancy Frankenberry, editors of a festschrift—a collection of critical essays written in Neville's honor—entitled Interpreting Neville, consider him to be "one of the most significant philosophers and theologians of our time". [2] Neville was Dean of Humanities and Fine Arts at the State University of New York at Stony Brook, and has taught at Yale, Fordham, and the State University of New York Purchase. He was granted a Doctorate honoris causa by the Russian Academy of Sciences Institute of Far Eastern Studies in 1996.
Neville's most significant scholarly contribution is arguably his metaphysical theory of being (or being-itself): a new theory that involves an original solution to the ancient problem of the one and the many. He developed this theory for his PhD dissertation at Yale University (graduated 1963), of which his first book, God the Creator, constitutes a substantial revision. Exploring the implications of that theory has enabled him to produce a philosophy of nature that rivals Alfred North Whitehead's in scope and power, as can be seen from his three-volume Axiology of Thinking. The first volume in that trilogy, Reconstruction of Thinking (1981), was hailed by Donald W. Sherburne—editor of the corrected edition of Whitehead's Process and Reality—as "a truly important book. It is the first genuinely neo-Whiteheadian offering on a large, systematic scale." [3] The second volume of the trilogy, Recovery of the Measure: Interpretation and Nature (1989), was also well received. The prominent Confucian scholar and philosopher David L. Hall wrote of it as follows: "Because of its timeliness, the brilliance of its arguments, and the profundity of its conclusions, there is good reason to believe that this work will shortly become the focus of genuine and widespread discussion. With the publication of this latest installment of his Axiology of Thinking, Neville emerges as one of the strongest voices in American philosophy." [4] The complexity, systematic breadth, and analytic depth of Neville's thought is most evident in this second volume of his trilogy.
Neville is also well known as a religious studies scholar, especially for his comparative theology. He has authored several books in the field of comparative religion: The Tao and the Daimon (1981), Behind the Masks of God (1991), Boston Confucianism (2000), Ritual and Deference (2008), and Realism in Religion (2009). In addition, Neville is the editor of three volumes that resulted from a "Comparative Religious Ideas Project" funded by the National Endowment for the Humanities, the Henry Luce Foundation, and Boston University: Religious Truth, Ultimate Realities, and The Human Condition, (all 2001). The latter three texts present a theory of comparison that uses C. S. Peirce's notion of "vagueness" [5] to develop what Neville calls vague categories of comparison. (A vague category is any category of thought that is left open to mutually incompatible specifications so as to allow for interpretations that might conflict with each other. For example, all swans are black specifies the vague proposition all swans are colored in a manner that contradicts all swans are white.) Neville argues that the judicious use of such categories enables comparisons to be made in such a way that respects the integrity and diversity of religious traditions.
Neville's comparative work in religion and his systematic philosophy come together in numerous works of theology that attempt to interpret the Christian tradition in a manner that not only respects but even accommodates non-Christian voices. He is encouraged in this attempt by an interpretation of the doctrine of creation ex nihilo that he developed in his first book, God the Creator (1968). In that book, Neville argues that to be is to be determinate, that to be determinate is to contrast with other determinations in a context of mutual relevance, and that the ultimate context of mutual relevance—that which grounds the many determinations of being—is pure indeterminacy. But if all things are what they are by virtue of their contrast with indeterminacy, then they come to be out of nothing: they are created ex nihilo. According to the prominent Whiteheadian philosopher Lewis Ford, Neville's is one of the "two most distinctive theories of creation in the twentieth century, both in terms of what it means to bring actualities into being, and in terms of funding the relationship between God and the world in its widest perspective." (The other theory Ford has in mind is Alfred North Whitehead's.) [6] Though creation ex nihilo is typically associated with personalist varieties of theism, Neville's Creator is the purely indeterminate ground of beings. For this reason, he is encouraged to explore the possibility of Buddhist, Taoist, and Confucian parallels in such texts as The Tao and the Daimon (1982), and Behind the Masks of God (1991). He is currently (April 2011) writing a trilogy of theological texts, the first installment of which was published in 2006 under the title, On the Scope and Truth of Theology: Theology as Symbolic Engagement. Neville's theology is critically engaged by numerous authors in a festschrift entitled, Theology in Global Context: Essays in Honor of Robert Cummings Neville (2004), edited by Amos Yong and Peter Heltzela. [7]
Robert Neville is a proponent of Confucianism as a world philosophy. Together with several scholars from the Boston area of the United States—especially including Tu Weiming of Harvard University—Neville encourages the development of what has come to be called "Boston Confucianism." As its name suggests, Boston Confucianism is a "non-East Asian" expression of the Confucian tradition. Neville has produced several books devoted to Confucian themes, including one that argues at length for the legitimacy and exhibits the vitality and importance of Boston Confucianism: Boston Confucianism: Portable Tradition in the Late-Modern World (2000). His contributions to Chinese philosophy have resulted in his being given an honorary Chinese name: NAN Lo Shana. [8]
Neville is a past president of the American Academy of Religion, of the International Society for Chinese Philosophy, of the Metaphysical Society of America, of the Association of United Methodist Theological Schools, and of the Trustees of the Boston Theological Institute. He is a former member of the Accrediting Commission of the Association of Theological Schools in the United States and Canada and of the Commission on Theological Education of the United Methodist Church. Neville is currently a member of the editorial boards of Soundings and The Journal of the American Academy of Religion , and is the Associate Editor for Behavioral and Neurological Articles for The Encyclopedia of Bioethics. He was formerly on the editorial board of the Quarterly Review. An ordained elder in the Missouri East Conference of the United Methodist Church, Neville has pastored in Missouri and New York, and was Boston University chaplain from 2005 to 2009. [9]
He is married to Beth Neville, with whom he has three children and several grandchildren. An accomplished artist (emphasizing oil and watercolor paintings, pen and ink illustrations), Beth creates much of the artwork for Robert Neville's books. Several color plates of her work appear in his "Symbols of Jesus". [10]
Confucianism, also known as Ruism or Ru classicism, is a system of thought and behavior originating in ancient China, and is variously described as a tradition, philosophy, religion, theory of government, or way of life. Confucianism developed from what was later called the Hundred Schools of Thought from the teachings of the Chinese philosopher Confucius (551–479 BCE). Confucius considered himself a transmitter of cultural values inherited from the Xia (c. 2070–1600 BCE), Shang (c. 1600–1046 BCE) and Western Zhou dynasties (c. 1046–771 BCE). Confucianism was suppressed during the Legalist and autocratic Qin dynasty (221–206 BCE), but survived. During the Han dynasty, Confucian approaches edged out the "proto-Taoist" Huang–Lao as the official ideology, while the emperors mixed both with the realist techniques of Legalism.
Eastern philosophy or Asian philosophy includes the various philosophies that originated in East and South Asia, including Chinese philosophy, Japanese philosophy, Korean philosophy, and Vietnamese philosophy; which are dominant in East Asia, and Indian philosophy, which are dominant in South Asia, Southeast Asia, Tibet, and Mongolia.
The Boston Confucians are a group of New Confucians from Boston, of whom the best known are Tu Wei-Ming of Harvard, John Berthrong and Robert Neville of Boston University. Boston Confucianism belongs to the larger discussion of what it means to study and practice Confucianism in a context outside China and East Asia and the significance of Confucianism for modern-day American life.
Neo-Confucianism is a moral, ethical, and metaphysical Chinese philosophy influenced by Confucianism, which originated with Han Yu (768–824) and Li Ao (772–841) in the Tang dynasty, and became prominent during the Song and Ming dynasties under the formulations of Zhu Xi (1130–1200). After the Mongol conquest of China in the thirteenth century, Chinese scholars and officials restored and preserved neo-Confucianism as a way to safeguard the cultural heritage of China.
New Confucianism is an intellectual movement of Confucianism that began in the early 20th century in Republican China, and further developed in post-Mao era contemporary China. It primarily developed during the May Fourth Movement. It is deeply influenced by, but not identical with, the neo-Confucianism of the Song and Ming dynasties.
Tu Weiming is a Chinese-born American philosopher. He is Chair Professor of Humanities and Founding Director of the Institute for Advanced Humanistic Studies at Peking University. He is also Professor Emeritus and Senior Fellow of Asia Center at Harvard University.
Charles Hartshorne was an American philosopher who concentrated primarily on the philosophy of religion and metaphysics, but also contributed to ornithology. He developed the neoclassical idea of God and produced a modal proof of the existence of God that was a development of Anselm of Canterbury's ontological argument. Hartshorne is also noted for developing Alfred North Whitehead's process philosophy into process theology.
Bernard MacDougall Loomer was an American professor and theologian. Loomer was longtime Dean of the University of Chicago Divinity School and a leading proponent of Process Theology.
David Ray Griffin was an American professor of philosophy of religion and theology and a 9/11 conspiracy theorist. Along with John B. Cobb, Jr., he founded the Center for Process Studies in 1973, a research center of Claremont School of Theology that promotes process thought. Griffin published numerous books about the September 11 attacks, claiming that elements of the Bush administration were involved. An advocate of the controlled demolition conspiracy theory, he was a founder member of Scholars for 9/11 Truth.
The Eastern religions are the religions which originated in East, South and Southeast Asia and thus have dissimilarities with Western and African religions. This includes the East Asian religions such as Confucianism, Taoism, Chinese folk religion, Shinto, and Korean Shamanism; Indian religions such as Hinduism, Buddhism, Jainism, and Sikhism; Iranian religions such as Zoroastrianism; and Southeast Asian religions such as Vietnamese folk religion as well as animistic indigenous religions.
In the study of comparative religion, the East Asian religions or Taoic religions, form a subset of the Eastern religions. This group includes Chinese religion overall, which further includes Ancestral Worship, Chinese folk religion, Confucianism, Taoism and popular salvationist organisations, as well as elements drawn from Mahayana Buddhism that form the core of Chinese and East Asian Buddhism at large. The group also includes Japanese Shinto, Tenrikyo, and Korean Muism, all of which combine Shamanistic elements and indigenous ancestral worship with various influences from Chinese religions. Chinese salvationist religions have influenced the rise of Japanese new religions such Tenriism and Korean Jeungsanism; as these new religious movements draw upon indigenous traditions but are heavily influenced by Chinese philosophy and theology.
Thomas Jonathan Jackson Altizer was an American university professor, religious scholar, and theologian, noted for his incorporation of Death of God theology and Hegelian dialectical philosophy into his body of work. He regarded his philosophical theology as also being grounded in the works of William Blake and considered his theology to have come into its own with his extended study of Blake's radical visionary thinking: The New Apocalypse: The Radical Christian Vision of William Blake (1967); indeed he regarded himself as the first and only fully Blakean theologian.
Chung-Ying Cheng is a distinguished scholar of Chinese philosophy and Professor in the Department of Philosophy at the University of Hawaiʻi at Mānoa. He is considered one of the pioneers who formalized the field of Chinese philosophy in the United States in the 1960s.
Donald Allen Crosby is an American theologian who is professor emeritus of philosophy at Colorado State University, since January 2000. Crosby's interests focus on metaphysics, American pragmatism, philosophy of nature, existentialism, and philosophy of religion. He is a member of the Highlands Institute of American Religious and Philosophical Thought and has been a leader in the discussions on Religious Naturalism.
Wesley J. Wildman is a contemporary Australian-American philosopher, theologian, and ethicist. Currently, he is a full professor at the Boston University School of Theology, founding member of the faculty of Computing and Data Sciences, and convener of the Religion and Science doctoral program in Boston University's Graduate School. He is executive director of The Center for Mind and Culture, founding co-director of the Institute for the Biocultural Study of Religion, and founding co-editor of the journal Religion, Brain & Behavior. Wildman's academic work has focused on interpreting religion and building theories of religious beliefs, behaviours, and experiences that acknowledge value in longstanding traditions while attempting to remain intellectually viable in light of the biological, cognitive, evolutionary, physical, and social sciences. He is an important figure in the religion and science field, along with scholars such as Robert John Russell, Nancey Murphy, and John Polkinghorne.
The following is a bibliography of John D. Caputo's works. Caputo is an American philosopher closely associated with postmodern Christianity.
Chinese theology, which comes in different interpretations according to the classic texts and the common religion, and specifically Confucian, Taoist, and other philosophical formulations, is fundamentally monistic, that is to say it sees the world and the gods of its phenomena as an organic whole, or cosmos, which continuously emerges from a simple principle. This is expressed by the concept that "all things have one and the same principle". This principle is commonly referred to as Tiān 天, a concept generally translated as "Heaven", referring to the northern culmen and starry vault of the skies and its natural laws which regulate earthly phenomena and generate beings as their progenitors. Ancestors are therefore regarded as the equivalent of Heaven within human society, and therefore as the means connecting back to Heaven which is the "utmost ancestral father". Chinese theology may be also called Tiānxué 天學, a term already in use in the 17th and 18th centuries.
[In contrast to the God of Western religions who is above the space and time] the God of Fuxi, Xuanyuan, and Wang Yangming is under in our space and time. ... To Chinese thought, ancestor is creator.
Roger T. Ames is a Canadian-born philosopher, translator, and author. He is Humanities Chair Professor at Peking University in Beijing, China, Professor Emeritus of Philosophy at the University of Hawaiʻi at Mānoa, and a Berggruen Fellow. He has made significant contributions to the study of Chinese and comparative philosophy, in which he emphasizes the importance of understanding Chinese philosophy on its own terms rather than through the lens of Western philosophy.
Confucianism in the United States dates back to accounts of missionaries who traveled to China during the early 19th century and from the 1800's with the practice and Study of Traditional Chinese medicine and acupuncture in the United states by Chinese immigrant Doctors and via trade of technology, science and philosophy from east Asia to Europe and the America's. Since the second half of the 20th century, it has had a increased medical and scholarly interest. Confucianism is also studied under the umbrella of the profession of eight principle Chinese Acupunture and Chinese philosophy. American scholars of Confucianism are generally taught in universities in the philosophy or religions departments. Whether Confucianism should be categorized as a religion in academia or Confucian based traditional Chinese medicine is to be recognised as a legitimate mainstream medicine has been controversial in U.S and abroad.
Religious Confucianism is an interpretation of Confucianism as a religion. It originated in the time of Confucius with his defense of traditional religious institutions of his time such as the Jongmyo rites, and the ritual and music system.