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  1. A. C. Armstrong (1920). IX. The Development of Berkeley's Theism. Archiv für Geschichte der Philosophie 32 (3-4):150-161.
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  2. Naguib Baladi (1945). La Pensée Religieuse de Berkeley Et l'Unité de Sa Philosophie. Imprimerie de l'Institut Français d'Archéologie Orientale.
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  3. Jeffrey Barnouw (2008). The Two Motives Behind Berkeley's Expressly Unmotivated Signs : Sure Perception and Personal Providence. In Stephen H. Daniel (ed.), New Interpretations of Berkeley's Thought. Humanity Books.
  4. Bertil Belfrage (2007). The Theological Positivism of George Berkeley (1707-1708). Acta Philosophica Fennica 83:37-52.
    Did George Berkeley, as I argued long ago in Belfrage (1986), defend a theory of "emotive meaning" in his Manuscript Introduction (an early version of the introduction to the Principles)? This question has raised a broad spectrum of different issues, which I think it is important to keep apart, such as rhetorical, psychological, semantic, ethical, metaphysical, and theological aspects. In the present paper, I hope to clear the ground of ambiguities, which have led to serious misunderstandings on this interesting point (...)
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  5. David Berman (2010). The Distrustful Philosopher: Berkeley Between the Devils and the Deep Blue Sea of Faith. In Silvia Parigi (ed.), George Berkeley: Religion and Science in the Age of Enlightenment. Springer.
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  6. David Berman (1981). Cognitive Theology and Emotive Mysteries in Berkeley's Alciphron. Proceedings of the Royal Irish Academy 81:219-229.
  7. Daniele Bertini (2010). Berkeley, Theology, and Bible Scholarship. In Silvia Perigi (ed.), George Berkeley: Religion and Science in the Age of Enlightenment. Springer.
    My paper concerns Berkeley’s notion of theology. After brief considerations on the general attitude toward religion by Berkeley, I try to assess the immaterialistic approach to three main topics of theology: the ground of any theological knowledge, natural theology, revealed theology. My argument takes in consideration particularly Berkeley’s criticism of Scholasticism. My claim is the following: Berkeley holds that all men have an immediate experience of God’s presence, but this experience is not direct conceptual knowledge. I shortly compare my views (...)
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  8. S. Seth Bordner (2012). George Berkeley: Religion and Science in the Age of Enlightenment. [REVIEW] Philosophy in Review 32 (4):313-315.
  9. Harry Bracken (1960). Berkeley on the Immortality of the Soul. Modern Schoolman 37 (3):197-212.
  10. Scott Breuninger (2010). Recovering Bishop Berkeley: Virtue and Society in the Anglo-Irish Context. Palgrave Macmillan.
    Berkeley's sermons on passive obedience in the Irish context -- Science and sociability: Berkeley's "bond of society" -- Piety, perception, and the free-thinkers -- Luxury, moderation, and the south sea bubble -- Planting religion in the New World, 1722 - 1732 -- Improving Ireland: luxury, virtue, and economic development -- Bishop of Cloyne: protestantism, patriotism, and a national panacea.
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  11. 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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  12. P. A. Byrne (1984). Berkeley, Scientific Realism and Creation. Religious Studies 20 (3):453 - 464.
    ‘That a corporeal substance, which hath absolute existence without the minds of spirits, should be produced out of nothing by the mere will of a spirit hath been looked upon as a thing so contrary to all reason, so impossible and absurd, that not only the most celebrated amongst the ancients, but even divers modern and Christian philosophers have thought matter co-eternal with the Deity.’.
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  13. 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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  14. Stephen R. L. Clark (2005). Berkeley on Religion. In Kenneth Winkler (ed.), The Cambridge Companion to Berkeley. Cambridge University Press.
  15. Stephen R. L. Clark (1985). God-Appointed Berkeley and the General Good. In John Foster & Howard Robinson (eds.), Essays on Berkeley: A Tercentennial Celebration. Oxford University Press.
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  16. Theodore Michael Daniel Cooke (1998). Berkeley: Perception, Conception, and Indexical Thought. Dissertation, Marquette University
    The doctrine of matter, mind/body interaction, the primary/secondary quality distinction, the doctrine of absolute time: these are just some of the tenets of early modern philosophy that are vigorously attacked by George Berkeley , the Anglo-Irish bishop and philosopher who offered his own theory of immaterialism to replace the problematic dualistic philosophies of his day. In this study it is argued that Berkeley's rejection of abstract ideas underscores his strongest attacks on all of these tenets. The first five chapters give (...)
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  17. 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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  18. Stephen H. Daniel (2001). Berkeley's Christian Neoplatonism, Archetypes, and Divine Ideas. Journal of the History of Philosophy 39 (2):239-258.
    Berkeley's doctrine of archetypes explains how God perceives and can have the same ideas as finite minds. His appeal of Christian neo-Platonism opens up a way to understand how the relation of mind, ideas, and their union is modeled on the Cappadocian church fathers' account of the persons of the trinity. This way of understanding Berkeley indicates why he, in contrast to Descartes or Locke, thinks that mind (spiritual substance) and ideas (the object of mind) cannot exist or be thought (...)
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  19. François Duchesneau (1987). An Similes Apud Deum Et Percipientem Ideae Dici Possint (Commentaire de David Raynor, “Berkeley's Ontology”). Dialogue 26 (04):621-.
  20. James A. Elbert (1934). Berkeley's Conception of God From the Standpoint of Perception and Causation. New Scholasticism 8 (2):152-158.
  21. Nicholas Everitt (1997). Quasi-Berkeleyan Idealism as Perspicuous Theism. Faith and Philosophy 14 (3):353-377.
    In this paper, I argue that the kind of idealism defended by Berkeley is a natural and almost unavoidable expression of his theism. Two main arguments are deployed, both starting from a theistic premise and having an idealist conclusion. The first likens the dependence of the physical world on the will of God to the dependence of mental states on a mind. The second likens divine omniscience to the kind of knowledge which it has often been supposed we have of (...)
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  22. Waheed Ali Farooqi (1966). A Spiritual Interpretation of Reality in the Light of Berkeley's Immaterialism. Dissertation, Michigan State University
  23. Patrick Fleming (2006). Berkeley's Immaterialist Account of Action. Journal of the History of Philosophy 44 (3):415-429.
    : A number of critics have argued that Berkeley's metaphysics can offer no tenable account of human agency. In this paper I argue that Berkeley does have a coherent account of action. The paper addresses arguments by C.C. W. Taylor, Robert Imlay, and Jonathan Bennett. The paper attempts to show that Berkeley can offer a theory of action, maintain many of our common intuitions about action, and provide a defensible solution to the problem of evil.
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  24. F. Earle Fox (1964). Personality, Empiricism, and God an Essay in Berkeleian Metaphysics and the Doctrine of Creation.
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  25. Melissa Frankel (2012). Berkeley and God in the Quad. Philosophy Compass 7 (6):388-396.
    In a familiar limerick attributed to Ronald Knox, the narrator asks how a “tree/should continue to be/when there’s no one about in the Quad,” and is subsequently reassured that its continuous existence is guaranteed by God’s being “always about in the Quad” observing it. This is meant to capture Berkeley’s so‐called ‘continuity argument’ for the existence of God, on which the claim that objects exist continuously over time is supposed to entail the existence of a Divine Mind that continuously perceives (...)
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  26. Bruce Allen Freeberg (1999). The Problem of Divine Ideas in Eighteenth-Century Immaterialism: A Comparative Study of the Philosophies of George Berkeley, Samuel Johnson, Arthur Collier, and Jonathan Edwards. Dissertation, Emory University
    Immaterialism is typically associated with George Berkeley, but Berkeley's philosophy is one of four distinct versions of immaterialism that developed in the early eighteenth century. To the extent that attention has been given to the lesser known proponents of immaterialism, the basic differences in their views have not been adequately explicated and appreciated. I show that one of the most important differences between the several proponents of immaterialism is found in their different approaches to the problem of divine ideas, the (...)
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  27. Philippe Gagnon (2003). Malebranche Et Berkeley: Les Créatures Et les Raisons Éternelles. Bulletin de la Société de Philosophie du Québec 29 (2):15-16.
  28. Donald Gotterbarn (1975). Berkeley: God's Pain. Philosophical Studies 28 (4):245 - 254.
  29. Granville Stanley Hall (1912). The Genetic View of Berkeley's Religious Motivation.
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  30. Ingemar Hedenius (1936). Sensationalism and Theology in Berkeley's Philosophy. Uppsala, Almqvist & Wiksells Boktryckeri-A.-B.
  31. Jackson P. Hershbell (1970). Berkeley And The Problem Of Evil. Journal of the History of Ideas 31 (October-November):543-554.
  32. Marc A. Hight (2011). Preserving the Torments of Hell: Berkeleian Immaterialism and the Afterlife. Science Et Esprit 63 (2):179-192.
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  33. Marc A. Hight (2010). How Immaterialism Can Save Your Soul. Revue Philosophique de la France Et de l'Etranger 200 (1):109 - 122.
    I argue that Berkeley has reasonable grounds for believing both that (a) the supposition of the existence of material substance leads to atheism and (b) endorsing immaterialism provides a better support for the Christian faith than any rival that posits the existence of matter. Together, those claims lead to the conclusion that if one wants to be a Christian, there is good reason to think that one ought to be an immaterialist. Je montre que Berkeley a raison de croire que (...)
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  34. Marc A. Hight (2010). The Son More Visible: Immaterialism and the Incarnation. Modern Theology 26 (1):120 - 148.
    In this article we argue that an immaterialist ontology -- a metaphysic that denies the existence of material substance -- is more consonant with Christian dogma than any ontology that includes the existence of material substance. We use the philosophy of the famous eighteenth-century Irish immaterialist George Berkeley as a guide while engaging one particularly difficult Christian mystery: the doctrine of the Incarnation of Christ. The goal is to make plausible the claim that, from the analysis of this one example, (...)
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  35. Marc A. Hight (2007). Berkeley and Bodily Resurrection. Journal of the History of Philosophy 45 (3):443-458.
    : Establishing and defending the Christian faith serves as both a guide and a limit to Berkeley's intriguing metaphysics. I take Berkeley seriously when he says that his aim is to promote the consideration of God and the truth of Christianity. In this paper I discuss and engage Berkeley's superficially weak argument (which I call the natural analogy argument) in defense of the plausibility of the doctrine of bodily resurrection. When his immaterialist resources are properly applied, the argument has more (...)
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  36. Dale Jacquette (1993). Reconciling Berkeley's Microscopes in God's Infinite Mind. Religious Studies 29 (4):453 - 463.
    God knows or hath ideas; but His ideas are not convey'd to Him by sense, as ours are. Your not distinguishing where there is so manifest a difference, makes you fancy you see an absurdity where there is none.
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  37. Roomet Jakapi (2010). Berkeley's Defense of Scripture in Alciphron VI. In Laurent Jaffro, Genevieve Brykman & Claire Schwartz (eds.), Berkeley's Alciphron: English Text and Essays in Interpretation. Georg Olms Verlag.
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  38. Roomet Jakapi (2007). Christian Mysteries and Berkeley's Alleged Non-Cognitivism. In Stephen H. Daniel (ed.), Reexamining Berkeley's Philosophy.
  39. Roomet Jakapi (2003). Entry 720 of Berkeleys Philosophical Commentaries and Noncognitive Propositions in Scripture. Archiv für Geschichte der Philosophie 85 (1):86-90.
  40. Roomet Jakapi (2002). Faith, Truth, Revelation and Meaning in Berkeley's Defense of the Christian Religion (in Alciphron). Modern Schoolman 80 (1):23-34.
  41. Douglas Jesseph (2008). Faith and Fluxions : Berkeley on Theology and Mathematics. In Stephen H. Daniel (ed.), New Interpretations of Berkeley's Thought. Humanity Books.
  42. T. E. Jessop (1966). Berkeley as Religious Apologist. In Warren E. Steinkraus (ed.), New Studies in Berkeley's Philosophy. University Press of America.
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  43. G. A. Johnston (1937). Sensationalism and Theology in Berkeley's Philosophy. By Ingemar Hedenius. (Uppsala: Almqvist and Wiksells Boktryckeri-A.B.; Oxford: B. H. Blackwell. 1936. Pp. 238. Price 10s.). [REVIEW] Philosophy 12 (47):358-.
  44. Nicholas Jolley (1996). Berkeley, Malebranche, and Vision in God. Journal of the History of Philosophy 34 (4):535-548.
    Berkeley, Malebranche, and Vision in God NICHOLAS JOLLEY IN THE SECOND of the Three Dialogues Hylas, the materialist, asks Philonous: "But what say you, are not you too of opinion that we see all things in God? If I mistake not, what you advance comes near it."' In the first edition of the Dialogues Philonous's response was a temperate one; he expressed his agree- ment with Malebranche's emphasis on the Scriptural text that in God we live, move, and have our (...)
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  45. Ekaterina Y. Ksenjek & Daniel E. Flage (2012). Berkeley, the Author of Nature, and the Judeo-Christian God. History of Philosophy Quarterly 29 (3):281-300.
    Does George Berkeley provide an argument for the existence of the Judeo-Christian God at Principles of Human Knowledge, part I, section 29? The standard answer is that he does. In this paper, we challenge that interpretation. First, we look at section 29 in the context of its preceding sections and argue that the most the argument establishes is that there are at least two minds, that is, that the thesis of solipsism is false. Next, we examine the argument in section (...)
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  46. Craig Lehman (1981). Will, Ideas, and Perception in Berkeley's God. Southern Journal of Philosophy 19 (2):197-203.
  47. J. D. Mabbott (1931). The Place of God in Berkeley's Philosophy. Philosophy 6 (21):18-.
    Berkeley is commonly regarded as an idealist whose system is saved from subjectivism only by the advent of a God more violently ex machina than the God of any other philosopher. I hope to show that this accusation rests on a misunderstanding of his central theory, a misunderstanding which gives God a place both inconsistent with his main premisses and useless in his system. I hope also to display by quotation the real Berkeley, whose theory of God's place and nature (...)
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  48. Charles J. McCracken (1995). Godless Immaterialism: On Atherton's Berkeley. In Robert G. Muehlmann (ed.), Berkeley's Metaphysics: Structural, Interpretive, and Critical Essays. The Pennsylvania State University Press.
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  49. Charles J. McCracken (1979). What Does Berkeley's God See in the Quad? Archiv für Geschichte der Philosophie 61 (3):280-292.
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  50. Jeffrey K. McDonough (2008). Berkeley, Human Agency and Divine Concurrentism. Journal of the History of Philosophy 46 (4):pp. 567-590.
    This paper aims to offer a sympathetic reading of Berkeley’s often maligned account of human agency. The first section briefly revisits three options concerning the relationship between human and divine agency available to theistically minded philosophers in the medieval and early modern eras. The second argues that, of those three views, only the position of concurrentism is consistent with Berkeley’s texts. The third section explores Berkeley’s reasons for adopting concurrentism by highlighting three motivating considerations drawn from his larger philosophical system. (...)
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