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  1. Bertil Belfrage (2007). Berkeley's Four Concepts of the Soul (1707-1709). In Stephen H. Daniel (ed.), Reexamining Berkeley's Philosophy.
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  2. Harry Bracken (1960). Berkeley on the Immortality of the Soul. Modern Schoolman 37 (3):197-212.
  3. Phillip D. Cummins (2007). Perceiving and Berkeley's Theory of Substance. In Stephen H. Daniel (ed.), Reexamining Berkeley's Philosophy.
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  4. Phillip D. Cummins (2005). Berkeley on Minds and Agency. In Kenneth Winkler (ed.), The Cambridge Companion to Berkeley. Cambridge University Press. 190.
  5. Stephen H. Daniel (2008). Berkeley's Stoic Notion of Spiritual Substance. In , New Interpretations of Berkeley's Thought. Humanity Books.
    For Berkeley, minds are not Cartesian spiritual substances because they cannot be said to exist (even if only conceptually) abstracted from their activities. Similarly, Berkeley's notion of mind differs from Locke's in that, for Berkeley, minds are not abstract substrata in which ideas inhere. Instead, Berkeley redefines what it means for the mind to be a substance in a way consistent with the Stoic logic of 17th century Ramists on which Leibniz and Jonathan Edwards draw. This view of mind, I (...)
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  6. Willis Doney (1982). Is Berkeley's a Cartesian Mind? In Colin M. Turbayne (ed.), Berkeley: Critical and Interpretive Essays.
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  7. Henry R. Frankel (1977). Berkeley's Concept of Mind as Presented in Book II Ofthe Principles. Southern Journal of Philosophy 15 (1):37-51.
  8. M. Glouberman (1981). Berkeley and Cognition. Philosophy 56 (216):213 - 221.
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  9. Nicholas Pastore (1967). Condillac's Phenomenological Rejection of Locke and Berkeley. Philosophy and Phenomenological Research 27 (3):429-431.
Berkeley: Epistemology of Mind
  1. Robert Merrihew Adams (1973). Berkeley's “Notion” of Spiritual Substance. Archiv für Geschichte der Philosophie 55 (1):47-69.
  2. Bertil Belfrage (2011). Berkeley's Way Towards Constructivism, 1707-1709. In Timo Airaksinen & Bertil Belfrage Airaksinen (eds.), Berkeley's Lasting Legacy: 300 Years Later. Cambridge Scholars.
    George Berkeley opens the Principles (Part I) with "a Survey of the Objects of Human Knowledge" including such ideas "as are perceiv'd by attending to the Passions and Operations of the Mind." Scholars have rejected this passage as being "philosophically impossible," not seriously meant, just a reference to John Locke's ideas of reflection, or not at all about "ideas." It is true, in a few unpublished manuscripts Berkeley used the term "ideas" for image-pictures of particular things (the Old Paradigm). But, (...)
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  3. Talia Mae Bettcher (2008). Berkeley on Self-Consciousness. In Stephen H. Daniel (ed.), New Interpretations of Berkeley's Thought. Humanity Books.
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  4. James W. Cornman (1971). A Reconstruction of Berkeley: Minds and Physical Objects as Theoretical Entities. Ratio 13.
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  5. James W. Cornman (1970). Theoretical Terms, Berkeleian Notions, and Minds. In Colin Murray Turbayne (ed.), A Treatise on the Principles of Human Knowledge / George Berkeley, with Critical Essays. Bobbs-Merrill.
  6. Phillip Cummins (1982). Hylas' Parity Argument. In Colin M. Turbayne (ed.), Berkeley: Critical and Interpretive Essays.
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  7. Stephen H. Daniel (2013). Berkeley's Doctrine of Mind and the “Black List Hypothesis”: A Dialogue. Southern Journal of Philosophy 51 (1):24-41.
    Clues about what Berkeley was planning to say about mind in his now-lost second volume of the Principles seem to abound in his Notebooks. However, commentators have been reluctant to use his unpublished entries to explicate his remarks about spiritual substances in the Principles and Dialogues for three reasons. First, it has proven difficult to reconcile the seemingly Humean bundle theory of the self in the Notebooks with Berkeley's published characterization of spirits as “active beings or principles.” Second, the fact (...)
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  8. Lorne Falkenstein (1990). Berkeley's Argument for Other Minds. History of Philosophy Quarterly 7 (4):431 - 440.
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  9. David S. Forth (1971). Berkeley and Buber: An Epistemological Comparison. Dialogue 10 (04):690-707.
  10. Melissa Frankel (2009). Berkeley, Meaning and Minds: Remarks on Glezakos' Comments. Philosophia 37 (3):409-413.
    This is a response to Stavroula Glezakos’ commentary on my paper, in which I address three main points: (1) whether Berkeley is entitled to argue via inference to the best explanation, (2) whether Berkeley’s likeness principle might be too strict, and (3) whether the texts support my reading.
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  11. Melissa Frankel (2009). Something-We-Know-Not-What, Something-We-Know-Not-Why: Berkeley, Meaning and Minds. Philosophia 37 (3):381-402.
    It is sometimes suggested that Berkeley adheres to an empirical criterion of meaning, on which a term is meaningful just in case it signifies an idea (i.e., an immediate object of perceptual experience). This criterion is thought to underlie his rejection of the term ‘matter’ as meaningless. As is well known, Berkeley thinks that it is impossible to perceive matter. If one cannot perceive matter, then, per Berkeley, one can have no idea of it; if one can have no idea (...)
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  12. Stavroula Glezakos (2009). Comments on Melissa Frankel's “Something-We-Know-Not-What, Something-We-Know-Not Why: Berkeley, Meaning and Minds”. Philosophia 37 (3):403-407.
  13. S. A. Grave (1964). The Mind and its Ideas: Some Problems in the Interpretation of Berkeley. Australasian Journal of Philosophy 42 (2):199 – 210.
  14. Denis Grey (1954). Berkeley on Other Selves: A Study in Fugue. Philosophical Quarterly 4 (14):28-44.
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  15. Denis Grey (1952). The Solipsism of Bishop Berkeley. Philosophical Quarterly 2 (9):338-349.
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  16. W. H. Hay (1953). Berkeley's Argument From Nominalism. Revue Internationale de Philosophie 7 (23-24):19-27.
    Reprinted in Colin Murray Turbayne, ed., 'A Treatise on the Principles of Human Knowledge / George Berkeley, with Critical Essays' (Bobbs-Merrill, 1970): 37-46.
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  17. Jeremy E. Henkel (2011). How to Avoid Solipsism While Remaining an Idealist: Lessons From Berkeley and Dharmakīrti. Comparative Philosophy 3 (1).
    This essay examines the strategies that Berkeley and Dharmakīrti utilize to deny that idealism entails solipsism. Beginning from similar arguments for the non-existence of matter, the two philosophers employ markedly different strategies for establishing the existence of other minds. This difference stems from their responses to the problem of intersubjective agreement. While Berkeley’s reliance on his Cartesian inheritance does allow him to account for intersubjective agreement without descending into solipsism, it nevertheless prevents him from establishing the existence of other finite (...)
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  18. Laurent Jaffro (2004). Le cogito de Berkeley. Archives de Philosophie 1:85-111.
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  19. A. C. Lloyd (1985). The Self in Berkeley's Philosophy. In John Foster & Howard Robinson (eds.), Essays on Berkeley: A Tercentennial Celebration. Oxford University Press.
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  20. Charles J. McCracken (1986). Berkeley's Notion of Spirit. History of European Ideas 7 (6):597-602.
  21. George W. Miller (1965). The Commonplace Book and Berkeley's Concept Of The Self. Southern Journal of Philosophy 3 (1):23-32.
  22. Tim Mooney, Irish Cartesian and Proto-Phenomenologist: The Case of Berkeley.
    Comparatively recent scholarship suggests that George Berkeley cannot be seen solely or even chiefly as a British empiricist who is reacting to the materialistic implications of Locke’s Essay on Human Understanding. C.J. McCracken has shown how Berkeley is influenced by Malebranche’s theses concerning the dependence of bodies on God, without himself doubting the evidence of the senses. McCracken also shows how Berkeley reconstructs and reapplies Malebranche’s fideism.1 Harry Bracken has argued, most notably, that Berkeley espouses certain theses that set him (...)
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  23. Sami M. Najm (1966). Knowledge of the Self in Berkeley's Philosophy. International Philosophical Quarterly 6 (2):248-269.
    Given berkeley's view of ideas and spirits and his reference to notions of spirits, Actions, Relations, And ideas, I argue that (a) the doctrine of the notion is his account of knowledge of the self, (b) to have a notion of something is to comprehend it non-Perceptually and actively, And (c) berkeley ultimately holds the self is substantial and knowable. By intuition and principled knowledge we know the self "exists". Notional knowledge is not intuition. The former and principled knowledge presuppose (...)
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  24. George S. Pappas (1980). Ideas, Minds, and Berkeley. American Philosophical Quarterly 17 (3):181 - 194.
    A number of commentators on the work of berkeley have maintained that berkeleyan minds are related to ideas by the relation of inherence. Thus, Ideas are taken to inhere in minds in something like the way that accidents were supposed to inhere in substances for the aristotelian. This inherence account, As I call it, Is spelled out in detail and critically evaluated. Ultimately it is rejected despite its considerable initial plausibility.
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  25. Warren E. Steinkraus (1972). Berkeley and Inferred Friends. Dialogue 11 (04):592-595.
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  26. Richard J. Van Iten (1962). Berkeley's Alleged Solipsism. Revue International de Philosophie 16 (61-62):447-452.
    Reprinted in Colin Murray Turbayne, ed., 'A Treatise on the Principles of Human Knowledge / George Berkeley, with Critical Essays' (Bobbs-Merrill, 1970): 47-56.
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Berkeley: Sensory Perception
  1. Thomas Kingsmill Abbott (1864/1988). Sight and Touch: An Attempt to Disprove the Received (or Berkeleian) Theory of Vision. Garland.
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  2. Fred Ablondi (2005). Berkeley, Archetypes, and Errors. Southern Journal of Philosophy 43 (4):493-504.
  3. D. M. Armstrong (1960/1988). Berkeley's Theory of Vision: A Critical Examination of Bishop Berkeley's Essay Towards a New Theory of Vision. Garland Pub..
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  4. Branka Arsić (2003). The Passive Eye: Gaze and Subjectivity in Berkeley (Via Beckett). Stanford University Press.
    The Passive Eye is a revolutionary and historically rich account of Berkeley’s theory of vision. In this formidable work, the author considers the theory of the embodied subject and its passions in light of a highly dynamic conception of infinity. Arsic shows the profound affinities between Berkeley and Spinoza, and offers a highly textual reading of Berkeley on the concept of an “exhausted subjectivity.” The author begins by following the Renaissance universe of vision, particularly the paradoxical elusive nature of mirrors, (...)
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  5. Margaret Atherton (2008). The Objects of Immediate Perception. In Stephen H. Daniel (ed.), New Interpretations of Berkeley's Thought. Humanity Books.
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  6. Margaret Atherton (2005). Berkeley's Theory of Vision and its Reception. In Kenneth Winkler (ed.), The Cambridge Companion to Berkeley. Cambridge University Press. 94.
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  7. Margaret Atherton (2003). Mr. Abbott and Professor Fraser: A Nineteenth Century Debate About Berkeleys Theory of Vision. Archiv für Geschichte der Philosophie 85 (1):21-50.
  8. Margaret Atherton (1990). Berkeley's Revolution in Vision. Cornell University Press.
    Introduction In 1709 George Berkeley published his first substantial work, An Essay towards a New Theory of Vision. As a contribution to the theory of ...
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  9. Winston H. F. Barnes (1940). Did Berkeley Misunderstand Locke? Mind 49 (193):52-57.
  10. Donald L. M. Baxter (1991). Berkeley, Perception, and Identity. Philosophy and Phenomenological Research 51 (1):85-98.
  11. A. E. Best (1968). Misleading Questions and Irrelevant Answers in Berkeley's Theory of Vision. Philosophy 43 (164):138 - 151.
  12. Michael Braund (2007). The Indirect Perception of Distance: Interpretive Complexities in Berkeley's Theory of Vision. Kritike: An Online Journal of Philosophy 1 (2):49-64.
  13. Richard Brook (2003). Berkeley's Theory of Vision: Transparency and Signification. British Journal for the History of Philosophy 11 (4):691 – 699.
    By "transparency" with respect to Berkeley's theory of signs, I mean the notion that because of the often close association between signs and what they signify, we mistakenly think we sense what is signified by the sense that accesses the sign. I argue that although this makes sense for some examples, for a variety of reasons it's not really applicable to Berkeley's claim that we mistakenly think we immediately see distance ('outness') when we, in fact, immediately see only light and (...)
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  14. A. S. C. (1971). Berkeley's Analysis of Perception. Review of Metaphysics 25 (2):371-371.
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  15. Phillip D. Cummins (1987). On the Status of Visuals in Berkeley's 'New Theory of Vision'. In Ernest Sosa (ed.), Essays on the Philosophy of George Berkeley. D. Reidel.
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