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  1. Marc A. Hight (2002). Why We Do Not See What We Feel. Pacific Philosophical Quarterly 83 (2):148-162.
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  2.  49
    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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  3.  22
    Marc A. Hight (2010). Wilhelm Dilthey. The Philosophers' Magazine 49 (49):98-100.
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  4.  7
    Marc A. Hight (2014). John Locke and Natural Philosophy by, Peter R. Anstey. Australasian Journal of Philosophy 92 (4):815-815.
  5.  31
    Marc A. Hight (2005). Defending Berkeley's Divine Ideas. Philosophia 33 (1-4):97-128.
  6.  18
    Marc A. Hight (2001). Locke's Implicit Ontology of Ideas. British Journal for the History of Philosophy 9 (1):17 – 42.
  7. Marc A. Hight (1999). Roger Ariew and Eric Watkins, Eds., Modem Philosophy: An Anthology of Primary Sources Reviewed By. Philosophy in Review 19 (5):311-312.
     
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  8.  5
    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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  9.  5
    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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  10.  10
    Marc A. Hight (2007). Review of John Russell Roberts, A Metaphysics for the Mob: The Philosophy of George Berkeley. [REVIEW] Notre Dame Philosophical Reviews 2007 (10).
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  11.  4
    Marc A. Hight (2010). Berkeley's Metaphysical Instrumentalism. In Silvia Parigi (ed.), George Berkeley: Science and Religion in the Age of Enlightenment. Springer
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  12.  2
    Marc A. Hight (2008). Review of Stephen H. Daniel (Ed.), New Interpretations of Berkeley's Thought. [REVIEW] Notre Dame Philosophical Reviews 2008 (6).
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  13. Marc A. Hight (1999). Between Substance and Mode: The Ontology of Ideas Among the Early Moderns. Dissertation, Syracuse University
    This work studies early modern thought concerning the ontology of ideas. I endeavor to establish, contrary to some current scholarship, that the Early Moderns remained firmly in the grip of a substance/mode ontology narrowed from the substance/property distinction inherited from Aristotle. I argue that this traditional dichotomy provides the most philosophically and historically fruitful approach to understanding early modern thought. In particular, I demonstrate how the increasing radicalization in the metaphysics of the moderns is best explained by remaining within the (...)
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  14.  1
    Marc A. Hight (2008). Idea and Ontology: An Essay in Early Modern Metaphysics of Ideas. Penn State University Press.
    "A wide-ranging study of the 'way of ideas' and its metaphysics, culminating in a bold reinterpretation of Berkeley.".
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  15. Marc A. Hight (2013). Idea and Ontology: An Essay in Early Modern Metaphysics of Ideas. Penn State University Press.
    The prevailing view about the history of early modern philosophy, which the author dubs “the early modern tale” and wants to convince us is really a fairy tale, has it that the focus on ideas as a solution to various epistemological puzzles, first introduced by Descartes, created difficulties for the traditional ontological scheme of substance and mode. The early modern tale depicts the development of “the way of ideas” as abandoning ontology at least by the time of Berkeley. This, in (...)
     
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  16. Marc A. Hight (2011). Preserving the Torments of Hell: Berkeleian Immaterialism and the Afterlife. Science Et Esprit 63 (2):179-192.
  17. Marc A. Hight (ed.) (2012). The Correspondence of George Berkeley. Cambridge University Press.
    George Berkeley, Bishop of Cloyne, was an Irish philosopher and divine who pursued a number of grand causes, contributing to the fields of economics, mathematics, political theory and theology. He pioneered the theory of 'immaterialism', and his work ranges over many philosophical issues that remain of interest today. This volume offers a complete and accurate edition of Berkeley's extant correspondence, including letters both written by him and to him, supplemented by extensive explanatory and critical notes. Alexander Pope famously said 'To (...)
     
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  18. Marc A. Hight (2007). Why My Chair is Not Merely a Congeries: Berkeley and the Single-Idea Thesis. In Stephen H. Daniel (ed.), Reexamining Berkeley's Philosophy.
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