55 found
Sort by:
See also:
Profile: Stephen H. Daniel (Texas A&M University)
  1. Stephen H. Daniel (forthcoming). Myth and Rationality in Mandeville. Journal of the History of Ideas.
    Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  2. 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 However, commentators have been reluctant to use his unpublished entries to explicate his remarks about spiritual substances in the Principles and Dialogues for three reasons.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 (...)
    Direct download (7 more)  
     
    My bibliography  
     
    Export citation  
  3. Stephen H. Daniel (2011). Berkeley's 'Alciphron': English Text and Essays in Interpretation. [REVIEW] British Journal for the History of Philosophy 19 (3):563 - 566.
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  4. Stephen H. Daniel (2011). Berkeley's Rejection of Divine Analogy. Science Et Esprit 63 (2):149-161.
    Berkeley argues that claims about divine predication (e.g., God is wise or exists) should be understood literally rather than analogically, because like all spirits (i.e., causes), God is intelligible only in terms of the extent of his effects. By focusing on the harmony and order of nature, Berkeley thus unites his view of God with his doctrines of mind, force, grace, and power, and avoids challenges to religious claims that are raised by appeals to analogy. The essay concludes by showing (...)
    Direct download  
     
    My bibliography  
     
    Export citation  
  5. Stephen H. Daniel (2010). Berkeley and Spinoza. Revue Philosophique de la France Et de l'Etranger 200 (1):123 - 134.
    There is a widespread assumption that Berkeley and Spinoza have little in common, even though early Jesuit critics in France often linked them. Later commentators (C. S. Peirce, H. Bergson, G. Brykman) have also recognized their similarities. My essay focuses on how (1) Berkeley's comments on the Arnauld-Malebranche debate regarding objective and formal reality and (2) his treatment of god's creation of finite minds within the order of nature relate his theory of knowledge to his doctrine in a way similar (...)
    No categories
    Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  6. Stephen H. Daniel (2010). Edwards' Occasionalism. In Don Schweitzer (ed.), Jonathan Edwards as Contemporary. Peter Lang. 1-14.
  7. Stephen H. Daniel (2010). How Berkeley's Works Are Interpreted. In Silvia Parigi (ed.), George Berkeley: Science and Religion in the Age of Enlightenment. Springer.
    Translate to English
    | Direct download  
     
    My bibliography  
     
    Export citation  
  8. Stephen H. Daniel (2009). Review of Desmond M. Clarke (Ed.), Berkeley: Philosophical Writings. [REVIEW] Notre Dame Philosophical Reviews 2009 (7).
    No categories
    Translate to English
    | Direct download  
     
    My bibliography  
     
    Export citation  
  9. 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 (...)
    Direct download  
     
    My bibliography  
     
    Export citation  
  10. Stephen H. Daniel (2008). Berkeley's Semantic Treatment of Representation. History of Philosophy Quarterly 25 (1):41 - 55.
    Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  11. Stephen H. Daniel (ed.) (2008). New Interpretations of Berkeley's Thought. Humanity Books.
    In this set of previously unpublished essays, noted scholars from North America and Europe describe how the Irish philosopher George Berkeley (1684-1753) continues to inspire debates about his views on knowledge, reality, God, freedom, mathematics, and religion. Here discussions about Berkeley's account of physical objects, minds, and God's role in human experience are resolved within explicitly ethical and theological contexts. This collection uses debates about Berkeley's immaterialism and theory of ideas to open up a discussion of how divine activity and (...)
     
    My bibliography  
     
    Export citation  
  12. Stephen H. Daniel (2008). Review of Pierre Gassendi and the Birth of Early Modern Philosophy. [REVIEW] International Philosophical Quarterly 48 (3):410-412.
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  13. Stephen Daniel (2007). Reexamining Berkeley's Philosophy. University of Toronto Press.
    This collection confronts the question: how can we know anything about the world if all we know are our ideas?
    Translate to English
    | Direct download  
     
    My bibliography  
     
    Export citation  
  14. Stephen H. Daniel (2007). Edwards as Philosopher. In Stephen J. Stein (ed.), The Cambridge Companion to Jonathan Edwards. Cambridge University Press. 162-80.
  15. Stephen H. Daniel (2007). Introduction. In , Reexamining Berkeley's Philosophy.
    Translate to English
    |
     
    My bibliography  
     
    Export citation  
  16. Stephen H. Daniel (2007). The Harmony of the Leibniz-Berkeley Juxtaposition. In. In P. Phemister & S. Brown (eds.), Leibniz and the English-Speaking World. Springer. 163--180.
    No categories
    Direct download  
     
    My bibliography  
     
    Export citation  
  17. Stephen H. Daniel (ed.) (2005). Current Continental Theory and Modern Philosophy. Northwestern University Press.
    For decades Continental theorists from Derrida to Deleuze have engaged in provocative, penetrating, and often extensive examinations of modern philosophers-studies that have opened up new ways to think about figures such as Descartes, Spinoza, Leibniz, Locke, Hume, Rousseau, and Kant. This volume, for the first time, gives this work its due. A systematic rereading of early modern philosophers in the light of recent Continental philosophy, it exposes overlooked but critical aspects of sixteenth- through eighteenth-century philosophy even as it brings to (...)
     
    My bibliography  
     
    Export citation  
  18. Jonathan E. Adler, Martin Benjamin, James P. Cadello, Steven M. Cahn, Joan C. Callahan, Jo A. Chern, Stephen H. Daniel, Juli Eflin, Carrie Figdor, Newton Garver, Theodore A. Gracyk, Lawrence H. Hinman, Eugene Kelly, David Martens, Michael Martin, John McCumber, John J. McDermott, Marshall Missner, Kathleen Dean Moore, Ronald Moore, Louis P. Pojman, Anthony Weston, Merold Westphal, V. Alan White & Celia Wolf-Devine (2004). Teaching Philosophy: Theoretical Reflections and Practical Suggestions. Rowman & Littlefield Publishers.
    No categories
     
    My bibliography  
     
    Export citation  
  19. 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 (...)
    Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  20. Stephen H. Daniel (2001). Berkeley's Pantheistic Discourse. International Journal for Philosophy of Religion 49 (3):179-194.
    Berkeley's immaterialism has more in common with views developed by Henry More, the mathematician Joseph Raphson, John Toland, and Jonathan Edwards than those of thinkers with whom he is commonly associated (e.g., Malebranche and Locke). The key for recognizing their similarities lies in appreciating how they understand St. Paul's remark that in God "we live and move and have our being" as an invitation to think to God as the space of discourse in which minds and ideas are identified. This (...)
    Direct download (9 more)  
     
    My bibliography  
     
    Export citation  
  21. Stephen H. Daniel (2001). CJ McCracken and IC Tipton, Eds., Berkeley's Principles and Dialogues: Background Source Materials Reviewed By. Philosophy in Review 21 (5):362-364.
    No categories
    Direct download  
     
    My bibliography  
     
    Export citation  
  22. Stephen H. Daniel (2001). Edwards, Berkeley, and Ramist Logic. Idealistic Studies 31 (1):55-72.
    I will suggest that we can begin to see why Edwards and Berkeley sound so much alike by considering how both think of minds or spiritual substances notas things modeled on material bodies but as the acts by which things are identified. Those acts cannot be described using the Aristotelian subject-predicatelogic on which the metaphysics of substance, properties, attributes, or modes is based because subjects, substances, etc. are themselves initially distinguishedthrough such acts. To think of mind as opposed to matter, (...)
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  23. Stephen H. Daniel (2001). The Ramist Context of Berkeley's Philosophy. British Journal for the History of Philosophy 9 (3):487 – 505.
    Berkeley's doctrines about mind, the language of nature, substance, minima sensibilia, notions, abstract ideas, inference, and freedom appropriate principles developed by the 16th-century logician Peter Ramus and his 17th-century followers (e.g., Alexander Richardson, William Ames, John Milton). Even though Berkeley expresses himself in Cartesian or Lockean terms, he relies on a Ramist way of thinking that is not a form of mere rhetoric or pedagogy but a logic and ontology grounded in Stoicism. This article summarizes the central features of Ramism, (...)
    Direct download (10 more)  
     
    My bibliography  
     
    Export citation  
  24. Stephen H. Daniel (2000). Berkeley, Suárez, and the Esse-Existere Distinction. American Catholic Philosophical Quarterly 74 (4):621-636.
    For Berkeley, a thing's existence 'esse' is nothing more than its being perceived 'as that thing'. It makes no sense to ask (with Samuel Johnson) about the 'esse' of the mind or the specific act of perception, for that would be like asking what it means for existence to exist. Berkeley's "existere is percipi or percipere" (NB 429) thus carefully adopts the scholastic distinction between 'esse' and 'existere' ignored by Locke and others committed to a substantialist notion of mind. Following (...)
    Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  25. Stephen H. Daniel (1995). Postmodernity, Poststructuralism, and the Historiography of Modern Philosophy. International Philosophical Quarterly 35 (3):255-267.
    Well-known for its criticism of totalizing accounts of reason and truth, postmodern thought also makes positive contributions to our understanding of the sensual, ideological, and linguistic contingencies that inform modernist representations of self, history, and the world. The positive side of postmodernity includes structuralism and poststructuralism, particularly as expressed by theorists concerned with practices of the body (Lacan, Foucault, Deleuze), commodity differences (Adorno, Althusser), language (Derrida), and gender (Kristeva, Irigaray). Though these challenges to modernity do not privilege subjectivity, they suggest (...)
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  26. Stephen H. Daniel (1995). Vico's Historicism and the Ontology of Arguments. Journal of the History of Philosophy 33 (3):431-446.
    Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  27. Stephen H. Daniel (1994). The Philosophy of Jonathan Edwards: A Study in Divine Semiotics. Indiana University Press.
    No categories
     
    My bibliography  
     
    Export citation  
  28. Stephen H. Daniel (1994). The Semiotic Ontology of Jonathan Edwards. Modern Schoolman 71 (4):285-304.
    Jonathan Edwards' marginalization in modern philosophy stems from his refusal to endorse the predicational logic and substantialist ontology of the rationalist-empiricist debate. Instead, he appeals to a communicative, semiotic logic of propositions grounded in Stoic thought and thematized by Peter Ramus and his Puritan followers. That alternative logic displays an "ontology of supposition" that guarantees God's existence, justifies typological, magical, and even astrological inferences, undermines modernist dichotomies (e.g., between mind and matter), and invalidates efforts to speak of Edwards' thought in (...)
    No categories
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  29. Stephen L. Daniel (1994). Hermeneutical Clinical Ethics: A Commentary. Theoretical Medicine and Bioethics 15 (2).
    Essays by Thomasma and ten Have recommend hermeneutical clinical ethics. The use Thomasma makes of hermeneutics is not radical enough because it leaves out basic interpretation of clinical practice and focuses narrowly on ethical principles and rules. Ten Have, while failing to notice that the hyperreality of clinical ethics is a feature of all language, rightly distinguishes four characteristic parameters of a thoroughgoing interpretive clinical ethics: experience, attitudes and emotions, community, and ambiguity. Suggestions are made for implementing hermeneutical ethics in (...)
    Direct download  
     
    My bibliography  
     
    Export citation  
  30. Stephen H. Daniel (1992). Some Conflicting Assumptions of Journalistic Ethics. In Elliot D. Cohen (ed.), Philosophical Issues in Journalism. Oxford University Press. 50--58.
    No categories
     
    My bibliography  
     
    Export citation  
  31. Stephen H. Daniel (1991). Lawrence J. Hatab, Myth and Philosophy: A Contest of Truths Reviewed By. Philosophy in Review 11 (5):324-326.
    No categories
    Direct download  
     
    My bibliography  
     
    Export citation  
  32. Stephen H. Daniel (1990). Myth and Modern Philosophy. Temple University Press.
  33. Stephen H. Daniel (1990). Transforming the Hermeneutic Context. New Vico Studies 8:127-129.
    No categories
    Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  34. Stephen L. Daniel (1990). Interpretation in Medicine: An Introduction. Theoretical Medicine and Bioethics 11 (1):5-8.
    Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  35. Stephen H. Daniel (1988). The Narrative Character of Myth and Philosophy in Vico. International Studies in Philosophy 20 (1):1-9.
    No categories
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  36. Stephen H. Daniel (1988). William James. New Vico Studies 6:181-182.
    Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  37. Stephen H. Daniel (1986). Metaphor in the Hitoriography of Philosophy. Clio 15 (2):191-210.
    No categories
     
    My bibliography  
     
    Export citation  
  38. Stephen H. Daniel (1986). Wilhelm Dilthey. New Vico Studies 4:175-178.
    Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  39. Stephen L. Daniel (1986). The Patient as Text: A Model of Clinical Hermeneutics. Theoretical Medicine and Bioethics 7 (2).
    The art of interpretation has traditionally been an integral part of medical practice, but little attention has been devoted to its theory. Hermeneutics or the study of interpretation has grown as a methodological interest primarily within the humanities. Borrowing from the medieval fourfold sense of scripture, which organizes interpretive activity both logically and comprehensively, I propose a hermeneutical model of clinical decision-making. According to the model, a patient is analogous to a literary text which may be interpreted on four levels: (...)
    Direct download  
     
    My bibliography  
     
    Export citation  
  40. Stephen H. Daniel (1985). Descartes on Myth and Ingenuity/Ingenium. Southern Journal of Philosophy 23 (2):157-170.
    Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  41. Stephen H. Daniel (1985). The Philosophy of Ingenuity: Vico on Proto-Philosophy. Philosophy and Rhetoric 18 (4):236 - 243.
    No categories
    Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  42. Stephen H. Daniel (1985). Vico on Mythic Figuration as Prerequisite for Philosophic Literacy. New Vico Studies 3:61-72.
    No categories
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  43. Stephen H. Daniel (1985). The Deconstructive Turn: Essays in the Rhetoric of Philosophy (Review). Philosophy and Literature 9 (1):117-119.
    Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  44. Stephen H. Daniel (1983). Hobbes and America. Review of Metaphysics 36 (3):698-700.
  45. Stephen H. Daniel (1982). Ethical Theory and Journalistic Ethics. International Journal of Applied Philosophy 1 (1):19-25.
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  46. Stephen H. Daniel (1982). Myth and the Grammar of Discovery in Francis Bacon. Philosophy and Rhetoric 15 (4):219 - 237.
    Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  47. Stephen H. Daniel (1981). Objective-Format Testing in Philosophy. Metaphilosophy 12 (1):96–112.
    No categories
    Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  48. Stephen H. Daniel (1980). A Philosophical Theory of Literary Continuity and Change. Southern Journal of Philosophy 18 (3):275-280.
    No categories
    Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  49. Stephen H. Daniel (1980). Civility and Sociability: Hobbes on Man and Citizen. Journal of the History of Philosophy 18 (2):209-215.
  50. Stephen H. Daniel (1979). Preparations for a Research Paper in Philosophy. Teaching Philosophy 3 (2):185-188.
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
1 — 50 / 55