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  1. added 2020-05-19
    Evil Does Not Pose Any Special Problem for Berkeleyan Idealism.Benjamin H. Arbour & Gregory E. Trickett - 2018 - Philosophia Christi 20 (2):567-580.
    John DePoe takes issue with Christians who accept Berkeleyan idealism, essentially arguing that there is a special problem from evil for the Christian idealist. While DePoe’s treatment of idealism is commendable, his argument ultimately fails in one of two ways. It either turns on common misunderstandings of idealism or results in consequences unacceptable to Christians. In our article, we respond to DePoe’s argument by remotivating idealism, pointing out ways in which DePoe misunderstands idealists’ responses to the charge of a special (...)
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  2. added 2020-05-02
    Berkeley, Expressivism, and Pragmatism.Piotr K. Szałek - 2019 - Forum Philosophicum: International Journal for Philosophy 24 (2):435-456.
    There is a long-standing dispute among scholars concerning Berkeley’s supposed commitment to an emotivist theory of meaning as the very first instance of non-cognitivism. According to this position, the domains of religious and moral language do not refer to facts about the world, but rather express the emotional attitudes of religious or moral language users. Some scholars involved in the dispute argue for taking Berkeley to be an emotivist, while others hold that we should not do so. This paper puts (...)
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  3. added 2019-11-12
    Berkeley: el conocimiento de Dios a través de uno mismo / Berkeley on the Knowledge of God through oneself.Alberto Luis López - 2016 - In Ildefonso Murillo (ed.), Pensar y conocer a Dios en el siglo XXI. Madrid, Spain: pp. 530-537.
    Is not easy to explain how God is known according to Berkeley. However, from his works one may infer that philosophically Berkeley oscillates between two conceptions of God: (i) as an indispensable and necessary assumption for his theory of ideas and (ii) as a being analogous to the man. From these conceptions, I present here a route for the knowledge of God, which emerges from Berkeley´s concept of finite spirit. As this possess the ideas of imagination and memory and is (...)
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  4. added 2019-06-06
    Faith, Fluxions and Impossible Numbers in Berkeley’s Writings of the Early 1730s.Jasper Reid - 2002 - Modern Schoolman 80 (1):1-22.
  5. added 2019-06-06
    Will, Ideas and Perception in Berkeley’s God.Craig Lehman - 1981 - Southern Journal of Philosophy 19 (2):197-203.
  6. added 2019-06-06
    Berkeley’s Conception of God From the Standpoint of Perception and Causation.James A. Elbert - 1934 - New Scholasticism 8 (2):152-158.
  7. added 2019-06-06
    The Place of God in Berkeley's Philosophy.J. D. Mabbott - 1931 - Journal of Philosophical Studies 6 (21):18-29.
    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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  8. added 2019-04-29
    The Word of a Reluctant Convert.Joshua DiPaolo - forthcoming - Synthese:1-26.
    Recent political events suggest that there is more political, religious, and moral division than many had previously realized. Since people on all sides think they’re in the right, mitigating division is in everyone’s interest. But overcoming division requires changing minds, and changing minds requires advocacy. These considerations raise important questions in the epistemology of advocacy. In particular, who are the best advocates? After making some general remarks about the epistemology of advocacy, I explore the thought, found in Berkeley’s dialogue Alciphron, (...)
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  9. added 2019-04-29
    A Threat Like No Other Threat, George Berkeley Against the Freethinkers.Timo Airaksinen & Heta Gylling - 2017 - History of European Ideas 43 (6):598-613.
    ABSTRACTIn this paper, our purpose is to show what George Berkeley really said about ethics and the background conditions of religious life. The point is that true happiness is only possible in a religious sense; it means happiness in afterlife. The major threat to this is freethinking, or what we see as emerging enlightened modernism. His rather quixotic fix against freethinking shows the man as he is behind all the conventional panegyrics. He is a real Anglican soldier who anticipated but (...)
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  10. added 2019-04-29
    Uma visita a glândula pineal.George Berkeley & Jaimir Conte - 2016 - Revista Litterarius 15 (2):1-8.
    Os dois ensaios aqui traduzidos: “Uma visita a uma glândula pineal”, publicado originalmente em 21 de abril de 1713 no número 35 do Guardian e a “A glândula pineal (continuação)”, publicado no dia 25 de abril, no número 39, formam uma unidade não apenas pela referência a ideia de glândula pineal concebida por Descartes como ponto de interação entre a alma e o corpo, mas também pela forma literária e pelo pseudônimo comum. Eles fazem parte de um conjunto de quatorze (...)
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  11. added 2019-04-29
    La influencia de Locke en el deísmo y su repercusión en Berkeley / Locke's Influence in Deism and its Impact on Berkeley.Alberto Luis López - 2016 - In Luis Antonio Velasco Guzmán (ed.), Las bases de la modernidad: John Locke. Ciudad de México, CDMX, México: Universidad Nacional Autónoma de México. pp. 21-44.
    El filósofo inglés John Locke es más conocido por su Ensayo sobre el entendimiento humano y por sus escritos sobre la tole-rancia, esto es, por su aportación epistemológica, psicológica y política, que por su profundo interés en la religión cristia-na; empero, como muchos de sus contemporáneos Locke tuvo especial interés en el estudio de la religión. Justamente en este artículo hago una primera aproximación a esta cues-tión, es decir, al interés lockeano por la religión que plasmó rotundamente en su obra (...)
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  12. added 2018-12-05
    The Ad Hominem Argument of Berkeley’s Analyst.Clare Marie Moriarty - 2018 - British Journal for the History of Philosophy 26 (3):429-451.
    ABSTRACTThis paper responds to two issues in interpreting George Berkeley’s Analyst. First, it explains why the text contains no discussion of religious mysteries or points of faith, despite the claims of the text's subtitle; I argue that the subtitle must be understood, and its success assessed, in conjunction with material external to the text. Second, it’s unclear how naturally the arguments of the Analyst sit with Berkeley’s broader views. He criticizes the methodology of calculus and conceptually problematic entities, and the (...)
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  13. added 2018-12-05
    Berkeleyan Idealism, Christianity, and the Problem of Evil.John M. DePoe - 2017 - Philosophia Christi 19 (2):401-413.
    In response to the recent resurgence of idealism among a cluster of Christian theologians and philosophers, this article raises a difficulty for Christians to be idealists. Unlike traditional accounts of Christianity that must explain why God permits or allows evil, idealists face a different and more difficult problem—namely why does God willfully and directly produce experiences of evil. Because the metaphysics of idealism requires God to produce experiences of evil directly and willfully, it is difficult to reconcile it with the (...)
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  14. added 2018-03-14
    Berkeley on Continuous Creation: Occasionalism Contained.Sukjae Lee - 2018 - In Stefan Storrie (ed.), Berkeley's Three Dialogues: New Essays. Oxford: Oxford University Press. pp. 106-122.
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  15. added 2017-06-05
    God and the Problems of Evil in Berkeley.Denis Hsin-An Tsai - 1983 - NTU Philosophical Review 6:125-136.
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  16. added 2017-04-28
    Idealism and Christian Theology, Edited by Joshua R. Farris and S. Mark Hamilton. [REVIEW]Kenneth L. Pearce - 2017 - Faith and Philosophy 34 (3):365-369.
  17. added 2017-04-12
    Berkeley and the Separate State of the Soul: A Note.Roomet Jakapi - 2007 - Berkeley Studies:24-28.
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  18. added 2017-02-22
    Berkeleyan Idealism and Christian Philosophy.James S. Spiegel - 2017 - Philosophy Compass 12 (2):e12400.
    Berkeleyan idealism, or ‘immaterialism,’ has had an enormous impact on the history of philosophy during the last three centuries. In recent years, Christian scholars have been especially active in exploring ways that Berkeley's thesis may be fruitfully applied to a variety of issues in philosophy and theology. This essay provides an overview of some of the ways Christian philosophers have deployed immaterialism to solve problems and generate insights in metaphysics, philosophy of mind, philosophy of science, philosophy of religion, and philosophical (...)
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  19. added 2017-02-22
    In the Upper Room.Timo Airaksinen - 2015 - Philosophy and Theology 27 (2):427-456.
    This paper describes Berkeley’s ethics and analyses its metaphysical presuppositions. His ethical though is based on the theological idea of virtue that means obedience to God’s will and, hence, all ethically relevant concepts contain a reference to God. Berkeley also says that happiness in this vale of tears is God’s gift to us and a reward of virtue in heaven. Happiness is a sign and criterion of virtuous conduct. Obviously this kind of supernatural ethics can work only if its metaphysical (...)
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  20. added 2017-02-22
    The Theological Orthodoxy of Berkeley’s Immaterialism.James S. Spiegel - 1996 - Faith and Philosophy 13 (2):216-235.
    Ever since George Berkeley first published Principles of Human Knowledge his metaphysics has been opposed by, among others, some Christian philosophers who allege that his ideas fly in the face of orthodox Christian belief. The irony is that Berkeley’s entire professional career is marked by an unwavering commitment to demonstrating the reasonableness of the Christian faith. In fact, Berkeley’s immaterialist metaphysical system can be seen as an apologetic device. In this paper, I inquire into the question whether Berkeley’s immaterialist metaphysics (...)
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  21. added 2017-02-22
    Berkeley, Scientific Realism and Creation: P. A. BYRNE.P. A. Byrne - 1984 - 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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  22. added 2016-12-08
    Berkeley on the Immortality of the Soul.Harry M. Bracken - 1960 - Modern Schoolman 37 (3):197-212.
  23. added 2016-11-23
    Berkeley on Evil.John Russell Roberts - forthcoming - In Douglas Hedley (ed.), The History of Evil IV: The History of Evil in the 18th and 19th Centuries. Acumen Publishing.
    This essay consists of two parts. Part I offers an explanation of Berkeley's understanding of the relationship between materialism and evil. Berkeley regards materialism as the chief instrumental cause of evil in the world. It is the belief in matter that encourages us to believe that God is not immediately, intimately present in every aspect of our life. Immaterialism, by contrast, makes God's immediate presence vivid and thereby serves to undermine the motivation to vice. Part II locates Berkeley's view on (...)
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  24. added 2016-11-16
    Sensationalism and Theology in Berkeley's Philosophy.John Wild & Ingemar Hedenius - 1938 - Philosophical Review 47 (3):320.
  25. added 2016-05-07
    Le travail de la sagesse: philosophie et exercice spirituel chez George Berkeley.Pascal Taranto - 2015 - In Sebastien Charles (ed.), Berkeley Revisited: Moral, Social and Political Philosophy. Voltaire Foundation. pp. 259-276.
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  26. added 2016-04-26
    Rhetoric of Faith and Patterns of Persuasion in Berkeley's Alciphron.Costica Bradatan - 2006 - Heythrop Journal 47 (4):544–561.
    In this article I consider George Berkeley's Alciphron from the standpoint of the literary techniques and rhetorical procedures employed, as evidence for placing this composition within the tradition of Christian apologetic rhetoric. The argument develops around three main issues: 1) Berkeley's employment of the traditional rhetorical tool of attacking his opponents using their own weapons; 2) Berkeley's resort to a perennial tradition of pre‐Christian or non‐Christian wisdom, in order to validate his Christian‐theistic claims; and 3) Berkeley's ‘argument from utility’ . (...)
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  27. added 2016-04-26
    Conversations Containing Truth: Dialogues with Berkeley's Lying God.Kevin Cope - 1990 - Lumen 9:45-55.
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  28. added 2016-04-26
    La philosophie religieuse de Berkeley.L. Carrau - 1886 - Revue Philosophique de la France Et de l'Etranger 22:376 - 399.
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  29. added 2016-04-25
    Philosophie et apologétique chez Berkeley.J. -M. Beyssade - 1986 - Revue Philosophique de la France Et de l'Etranger 176 (3):377 - 384.
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  30. added 2015-12-15
    Berkeley on the “Twofold State of Things”.Melissa Frankel - 2016 - International Journal for Philosophy of Religion 80 (1):43-60.
    Berkeley writes in his ThreeDialogues Between Hylas and Philonous that he “acknowledge[s] a twofold state of things, the one ectypal or natural, the other archetypal and eternal[.] The former was created in time; the latter existed from everlasting in the mind of God”. On a straightforward reading of this passage, it looks as though Berkeley is an indirect perception theorist, who thinks that our sensory ideas are copies or resemblances of archetypal divine ideas. But this is problematic because Berkeley’s rejection (...)
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  31. added 2015-07-27
    Active Principles and Trinities in Berkeley's "Siris".Timo Airaksinen - 2010 - Revue Philosophique de la France Et de l'Etranger 135 (1):57 - 70.
    Berkeley's Siris is a chain of arguments which ends in God. First God is a metaphysical principle causally regulating the world or Macrocosm. But in the final paragraphs of Siris, God is treated in a theological perspective. This is to say that Berkeley introduces the idea of the Trinity and relates it to the rest of his chain argument. He says that Father, Son, and Spirit correspond to the philosophical notions of sun, light, and heat. I study the final theological (...)
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  32. added 2015-04-20
    George Berkeley, Metaphysician, Theist, Man of Good Sense.Harvey Williams - 1985 - Proceedings of the Heraclitean Society 10:23-38.
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  33. added 2015-03-02
    "Solomon's Porch to the Temple:" George Berkeley and Anglican Natural Theology.Stephen Peterson - 2001 - Dissertation, The University of Chicago
    George Berkeley's early writings, chiefly the Principles and Dialogues, should be read as examples of Anglican natural theology which functions, not simply as an epistemological foundation for revealed theology, but also as a discipline to subdue the appetites and inculcate virtue. The formalist approaches of contemporary philosophy and theology have reduced Berkeley's writings to a set of denatured arguments. An examination of how Berkeley's writings actually work in their latitudinarian form of life reveals that the arguments for the existence of (...)
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  34. added 2015-03-02
    Personality, Empiricism, and God an Essay in Berkeleian Metaphysics and the Doctrine of Creation.F. Earle Fox - 1964
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  35. added 2015-03-02
    La Pensée Religieuse de Berkeley Et l'Unité de Sa Philosophie.Naguib Baladi - 1945 - Imprimerie de l'Institut Français d'Archéologie Orientale.
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  36. added 2015-03-02
    The Genetic View of Berkeley's Religious Motivation.Granville Stanley Hall - 1912
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  37. added 2015-02-16
    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.Bruce Allen Freeberg - 1999 - 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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  38. added 2015-02-16
    Berkeley: Perception, Conception, and Indexical Thought.Theodore Michael Daniel Cooke - 1998 - 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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  39. added 2015-02-16
    The Apologetics of George Berkeley.James Sanford Spiegel - 1993 - Dissertation, Michigan State University
    I explore the role of George Berkeley's immaterialist metaphysics in the defense of the doctrines of his orthodox Christian faith. In my study, I draw not only from his principal philosophical works but also from his sermons and non-philosophical essays. My conclusions are as follows. First, immaterialism plays a very small role in Berkeley's overall defense of Christian theism. Secondly, the originality of Berkeley's apologetics consists almost entirely in those arguments which presuppose immaterialism. Thirdly, Berkeley's apologetic efforts are largely a (...)
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  40. added 2015-02-16
    A Spiritual Interpretation of Reality in the Light of Berkeley's Immaterialism.Waheed Ali Farooqi - 1966 - Dissertation, Michigan State University
  41. added 2014-04-02
    Faith, Truth, Revelation and Meaning in Berkeley’s Defense of the Christian Religion.Roomet Jakapi - 2002 - Modern Schoolman 80 (1):23-34.
  42. added 2014-03-30
    Quasi-Berkeleyan Idealism as Perspicuous Theism.Nicholas Everitt - 1997 - 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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  43. added 2014-03-30
    Reconciling Berkeley's Microscopes in God's Infinite Mind.Dale Jacquette - 1993 - 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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  44. added 2014-03-28
    Recovering Bishop Berkeley: Virtue and Society in the Anglo-Irish Context.Scott Breuninger - 2010 - 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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  45. added 2014-03-26
    Berkeley's Christian Neoplatonism, Archetypes, and Divine Ideas.Stephen H. Daniel - 2001 - 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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  46. added 2014-03-25
    Must a Classical Theist Be an Immaterialist?Steven D. Crain - 1997 - 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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  47. added 2014-03-22
    Berkeley's Theory of Operative Language in the Manuscript Introduction.Kenneth Williford - 2003 - British Journal for the History of Philosophy 11 (2):271 – 301.
    (2003). Berkeley's theory of operative language in the Manuscript Introduction. British Journal for the History of Philosophy: Vol. 11, No. 2, pp. 271-301. doi: 10.1080/09608780320001047877.
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  48. added 2014-03-19
    Can Berkeley's God Raise the Same Body, Transformed?Kenneth L. Pearce - manuscript
    Orthodox Christianity affirms a bodily resurrection of the dead. That is, Christians believe that at some point in the eschatological future, possibly after a period of (conscious or unconscious) disembodied existence, we will once again live and animate our own bodies. However, our bodies will also undergo radical qualitative transformation. This creates a serious problem: how can a body persist across both temporal discontinuity and qualitative transformation? After discussing this problem as it appears in contemporary philosophical literature on the resurrection, (...)
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  49. added 2014-03-19
    Berkeley’s Lockean Religious Epistemology.Kenneth L. Pearce - 2014 - Journal of the History of Ideas 75 (3):417-438.
    Berkeley's main aim in his well-known early works was to identify and refute "the grounds of Scepticism, Atheism, and irreligion." This appears to place Berkeley within a well-established tradition of religious critics of Locke's epistemology, including, most famously, Stillingfleet. I argue that these appearances are deceiving. Berkeley is, in fact, in important respects an opponent of this tradition. According to Berkeley, Locke's earlier critics, including Stillingfleet, had misidentified the grounds of irreligion in Locke's philosophy while all the while endorsing the (...)
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  50. added 2014-03-19
    Berkeley's Immaterialist Account of Action.Patrick Fleming - 2006 - 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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