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Summary The metaphysical issue to which Berkeley gave most attention is the question of the nature of the perceived world. This includes the analysis of perceived objects (bodies), and of the space they are perceived as inhabiting, as well as the nature of the perceptual relationship itself.
Key works Muehlmann 1995 is a collection of essays on Berkeley's metaphysics. Book-length treatments of Berkeley's thought focused primarily or exclusively on metaphysics include Roberts 2007, Dicker 2011, and Rickless 2013Foster 1982, 2008 offers a contemporary defense of a metaphysical system inspired by Berkeley.
Introductions Stoneham 2002 provides an introduction to the Three Dialogues focused primarily on metaphysical issues.
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Berkeley: Immaterialism
  1. C. P. A. (1957). The Idealist Tradition. [REVIEW] Review of Metaphysics 11 (1):170-170.
  2. Timo Airaksinen (2011). Rhetoric and Corpuscularism in Berkeley's Siris. History of European Ideas 37 (1):23-34.
    Berkeley's Siris may be an unduly neglected treatise. Yet it reveals and confirms its author's philosophical ambitions and achievements. The greatest of them is his theory of causality. Berkeley tries to show that agents can influence the world by using ethereal corpuscles as their instruments. These particles are both material but also in some sense immaterial or occult because they both follow and do not follow the laws of nature. Siris is a rhetorical text which uses analogy, metaphor, paradox, and (...)
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  3. Edwin B. Allaire (1995). Berkeley's Idealism: Yet Another Visit. In Robert G. Muehlmann (ed.), Berkeley's Metaphysics: Structural, Interpretive, and Critical Essays. The Pennsylvania State University Press.
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  4. Edwin B. Allaire (1982). Berkeley's Idealism Revisited. In Colin M. Turbayne (ed.), Berkeley: Critical and Interpretive Essays.
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  5. Edwin B. Allaire (1963). Berkeley's Idealism. Theoria 29 (3):229-244.
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  6. M. T. Antonelli (1947). A. A. LUCE, "Berkeley's Immaterialism". [REVIEW] Giornale di Metafisica 2 (3):278.
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  7. M. Atherton (2013). Berkeley's Idealism, by Georges Dicker. Mind 122 (485):278-281.
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  8. Margaret Atherton (2008). 'The Books Are in the Study as Before': Berkeley's Claims About Real Physical Objects. British Journal for the History of Philosophy 16 (1):85 – 100.
    (2008). ‘The books are in the study as before’: Berkeley's claims about real physical objects. British Journal for the History of Philosophy: Vol. 16, No. 1, pp. 85-100.
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  9. Margaret Atherton (2003). How Berkeley Can Maintain That Snow is White. Philosophy and Phenomenological Research 67 (1):101–113.
    Berkeley has made the bold claim on behalf of his theory that it is uniquely able to justify the claim that snow is white. But this claim, made most strikingly in the Third of his "Three Dialogues," has been held, most forcefully by Margaret Wilson, to conflict with Berkeley's argument in the First Dialogue that, because of various facts to do with perceptual variation, colors are merely apparent and hence, mind-dependent. This paper develops an alternative reading of the First Dialogue (...)
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  10. Margaret Atherton (1996). Lady Mary Shepherd's Case Against George Berkeley. British Journal for the History of Philosophy 4 (2):347 – 366.
  11. Margaret Atherton (1995). Berkeley Without God. In Robert G. Muehlmann (ed.), Berkeley's Metaphysics: Structural, Interpretive, and Critical Essays. The Pennsylvania State University Press.
  12. M. R. Ayers (1982). Berkeley's Immaterialism and Kant's Transcendental Idealism. Royal Institute of Philosophy Lectures 13:51-69.
    Ever since its first publication critics of Kant's Critique of Pure Reason have been struck by certain strong formal resemblances between transcendental idealism and Berkeley's immaterialism. Both philosophers hold that the sensible world is mind-dependent, and that from this very mind-dependence we can draw a refutation of scepticism of the senses.
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  13. Michael R. Ayers (2007). Berkeley, Ideas, and Idealism. In Stephen H. Daniel (ed.), Reexamining Berkeley's Philosophy.
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  14. H. E. Baber (1989). Berkeley and the Tattletale's Paradox. Idealistic Studies 19 (1):79-82.
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  15. J. D. Bastable (1958). The Idealist Tradition. Philosophical Studies 8:197-199.
  16. D. Baumgardt (1933). Joseph, H. W. B., A Comparison of Kants Idealism with that of Berkeley. [REVIEW] Société Française de Philosophie, Bulletin 38:441.
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  17. Donald L. M. Baxter (1991). Berkeley, Perception, and Identity. Philosophy and Phenomenological Research 51 (1):85-98.
  18. Bertil Belfrage (1992). The Constructivism of Berkeley's New Theory of Vision. In Phillip D. Cummins & Guenter Zoeller (eds.), Minds, Ideas, and Objects: Essays in the Theory of Representation in Modern Philosophy. Ridgeview Publishing Company.
  19. George Berkeley & Collyns Simon (1890). The Principles of Human Knowledge a Treatise on the Nature of the Material Substance and its Relation to the Absolute. Routledge Dutton.
  20. George Berkeley & Collyns Simon (1878). The Principles of Human Knowledge Being Berkeley's Celebrated Treatise on the Nature of Material Substance. Wm. Tegg.
  21. David Berman (1986). Berkeley's Quad. Idealistic Studies 16 (1):41-45.
  22. Daniele Bertini (2008). Berkeley and Gentile. Idealistic Studies 37 (1):43-50.
    My purpose is to compare Berkeley’s and Gentile’s idealism, interpreting Berkeley’s Treatise, §§22–23, and Gentile’s reading of this passage. The Italian philosopher finds in Berkeley’s master argument the original source of the true idealistic way of thinking, but he believes that Berkeley has not been sufficiently consistent in deducing all the consequences from his new principle. This criticism is the ground of Gentile’s actual idealism. Comparing the two positions is very instructive both to elucidate the general issue of idealism and (...)
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  23. Daniele Bertini (2007). Berkeley and Gentile: A Reading of Berkeley's Master Argument. Idealistic Studies 37 (1):43-50.
    My purpose is to compare Berkeley’s and Gentile’s idealism, interpreting Berkeley’s Treatise, §§22–23, and Gentile’s reading of this passage. The Italianphilosopher finds in Berkeley’s master argument the original source of the true idealistic way of thinking, but he believes that Berkeley has not been sufficientlyconsistent in deducing all the consequences from his new principle. This criticism is the ground of Gentile’s actual idealism. Comparing the two positions is very instructive both to elucidate the general issue of idealism and to understand (...)
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  24. Martha Brandt Bolton (1987). Berkeley's Objection to Abstract Ideas and Unconceived Objects. In Ernest Sosa (ed.), Essays on the Philosophy of George Berkeley. D. Reidel.
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  25. Philip Bourdillon (1972). Berkeley and Reid: An Analysis of Reid's Reaction to Berkeley's Rejectionof Material Substance. Dissertation, The University of Rochester
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  26. Harry M. Bracken (1976). Berkeley: The Philosophy of Immaterialism (Review). Journal of the History of Philosophy 14 (2):235-236.
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  27. Bill Brewer, Berkeley and Modern Metaphysics.
    Notoriously, Berkeley combines his denial of the existence of mind-independent matter with the insistence that most of what common sense claims about physical objects is perfectly true (1975a, 1975b).1 As I explain (§ 1), he suggests two broad strategies for this reconciliation, one of which importantly subdivides. Thus, I distinguish three Berkeleyian metaphysical views. The subsequent argument is as follows. Reflection, both upon Berkeley’s ingenious construal of science as approaching towards an essentially indirect identification of the causal-explanatory ground of the (...)
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  28. C. D. Broad (1954). Berkeley's Denial of Material Substance. Philosophical Review 63 (2):155-181.
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  29. C. D. Broad (1943). Berkeley's Argument About Material Substance. Annual Philosophical Lecture, Henriette Hertz Trust, British Academy. Philosophy 18 (70):173-176.
  30. C. D. Broad (1942/1975). Berkeley's Argument About Material Substance. Haskell House Publishers.
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  31. C. D. Broad & British Academy (1942). Berkeley's Argument About Material Substance. H. Milford.
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  32. Richard Brook, Berkeley and the Causality of Ideas; a Look at PHK 25.
    I argue that Berkeley's distinctive idealism/immaterialism can't support his view that objects of sense, immediately or mediately perceived, are causally inert. (The Passivity of Ideas thesis or PI) Neither appeal to ordinary perception, nor traditional arguments, for example, that causal connections are necessary, and we can't perceive such connections, are helpful. More likely it is theological concerns,e.g., how to have second causes if God upholds by continuously creating the world, that's in the background. This puts Berkeley closer to Malebranche than (...)
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  33. Richard Brook (2005). Berkeley, Bundles, and Immediate Perception. Dialogue 44 (3):493-504.
    I argue in this article that, contrary to some recent views, Berkeley’s bundle theory of physical objects is incompatible with the thinking that we immediately perceive such objects. Those who argue the contrary view rightly stress that immediate perception of ideas or objects must be non-conceptual for Berkeley, that is, the concept of the object cannot be made use of in the perception, otherwise it would be mediate perception. After a brief look at the texts, I contrast how a direct (...)
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  34. Harold I. Brown (2000). Berkeley on the Conceivability of Qualities and Material Objects. The Proceedings of the Twentieth World Congress of Philosophy 7:161-168.
    Berkeley’s “selective attention” account of how we establish general conclusions without abstract ideas—particularly in light of his denial of abstract ideas and rejection of the legitimacy of several subjects of scientific and philosophic study on the grounds that they presuppose abstract ideas—yields a puzzle: Why can’t we begin with ideas and use the method of selective attention to establish conclusions about qualities and material objects independently of their being perceived, even though we do not have ideas of these entities? I (...)
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  35. Anthony Brueckner (2014). More on Idealism and Skepticism. Theoria 80 (1):98-99.
    In “Idealism and Skepticism: A Reply to Brueckner”, Stephen Puryear maintains that Berkeley holds at most that ideas that “count as real things” as opposed to chimeras (e.g., my idea of the Eiffel Tower) must satisfy a criterion of intra-mind coherence. On this reading of Berkeley, my claim that a form of external-world epistemological skepticism can be constructed within Berkeley's metaphysical system cannot get off the ground. I respond here.
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  36. Anthony Brueckner (2011). Idealism and Scepticism. Theoria 77 (4):368-371.
    It is argued that contrary to appearances, Berkeleyan Idealism lacks anti-sceptical force. The problem stems from the way in which the idealist draws the appearance/reality distinction.
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  37. J. A. Brunton (1953). Berkeley and the External World. Philosophy 28 (107):325 - 341.
    The author examines and discusses berkeley's statement: "the absolute existence of unthinking things are words without a meaning or which include a contradiction." (staff).
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  38. M. F. Burnyeat (1982). Idealism and Greek Philosophy: What Descartes Saw and Berkeley Missed. Philosophical Review 91 (1):3-40.
  39. M. F. Burnyeat (1982). Idealism and Greek Philosophy: What Descartes Saw and Berkeley Missed*: M. F. Burnyeat. Royal Institute of Philosophy Supplement 13:19-50.
    It is a standing temptation for philosophers to find anticipations of their own views in the great thinkers of the past, but few have been so bold in the search for precursors, and so utterly mistaken, as Berkeley when he claimed Plato and Aristotle as allies to his immaterialist idealism. In Siris: A Chain of Philosophical Reflexions and Inquiries Concerning the Virtues of Tar-Water , which Berkeley published in his old age in 1744, he reviews the leading philosophies of antiquity (...)
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  40. Gene Callahan (forthcoming). Was Berkeley a Subjective Idealist? Collingwood and British Idealism Studies.
    Subjective idealism can be defined as the view that ‘the objective world independent of man does not exist; it is the product of man's subjective cognitive abilities, sensations, and perceptions’. George Berkeley often is said to be the founder of this species of idealism, and when someone wants to offer an example of a subjective idealist, Berkeley is usually the first person who comes to mind. However, those making this claim largely seem to be only passingly familiar with Berkeley’s work, (...)
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  41. John Campbell (2002). Berkeley's Puzzle. In Tamar S. Gendler & John Hawthorne (eds.), Conceivability and Possibility. MIT Press.
    But say you,surely there is nothing easier than to imagine trees,for instance,in a park, or books existing in a closet, and nobody by to perceive them. I answer, you may so, there is no dif?culty in it:but what is all this,I beseech you,more than framing in your mind certain ideas which you call books and trees, and at the same time omitting to frame the idea of anyone that may perceive them? But do you not yourself perceive or think of (...)
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  42. Maria Adriana Camargo Cappello (2005). A crítica à abstração e à representação no imaterialismo de Berkeley. Doispontos 1 (2).
    O presente texto tem por objetivo examinar as relações existentes entre a crítica às idéias abstratas, apresentada por Berkeley na “Introdução” ao Tratado sobre os princípios do entendimento humano, e a argumentação desenvolvida nos primeiros parágrafos da Parte I do mesmo texto, em que o autor propõe seu imaterialismo. A hipótese levantada a partir de tal exame defende uma relação direta entre o nominalismo de Berkeley e o caráter inaceitável, para o autor, da distinção entre o ser e o aparecer (...)
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  43. James D. Carney (1959). G. E. Moore's Refutation of Berkeley's Idealism. Dissertation, The University of Nebraska - Lincoln
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  44. John Carriero (2003). Berkeley, Resemblance, and Sensible Things. Philosophical Topics 31 (1/2):21-46.
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  45. Lynn D. Cates (1997). Berkeley on the Work of the Six Days. Faith and Philosophy 14 (1):82-86.
    In the Three Dialogues, Hylas challenges Philonous to give a plausible account of the mosaic account of creation in subjective idealistic terms. Strangely, when faced with two alternative strategies, Berkeley chooses the less viable option and explicates the mosaic account of creation in terms of perceptibility. I shall show that Berkeley’s account of creation trivializes the affair, if it does not fail outright.
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  46. James Collins (1961). The Early Reception of Berkeley's Immaterialism, 1710-1733. Modern Schoolman 38 (2):163-164.
  47. James W. Cornman (1971). A Reconstruction of Berkeley: Minds and Physical Objects as Theoretical Entities. Ratio 13 (1):76.
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  48. E. J. Craig (1976). TIPTON, I. C. "Berkeley: The Philosophy of Immaterialism". [REVIEW] Mind 85:122.
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  49. Steven D. Crain (1997). Must a Classical Theist Be an Immaterialist? Religious Studies 33 (1):81-92.
    In this paper I examine two arguments, one by R. A. Oakes and the other by P. A. Byrne, that Berkeley's immaterialism is the only metaphysic consistent with classical theism. I show that not only do Oakes and Byrne fail to demonstrate the incompatibility of physical realism with classical theism, but also that their line of argument reveals a grave inconsistency between the latter and immaterialism. For as they expound Berkeley's metaphysic, it seems incapable of explicating the metaphysical dependency of (...)
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  50. Phillip D. Cummins (1990). Berkeley's Manifest Qualities Thesis. Journal of the History of Philosophy 28 (3):385-401.
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