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  1. Berkeley and the Causality of Ideas; a Look at PHK 25.Richard Brook - manuscript
    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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  2. Christian Platonism in Early Modernity.Derek A. Michaud - forthcoming - In Alexander J. B. Hampton & John P. Kenney (eds.), Christian Platonism: A History. Cambridge University Press.
  3. 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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  4. 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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  5. 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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  6. The Word of a Reluctant Convert.Joshua DiPaolo - 2018 - Synthese 198 (1):557-582.
    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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  7. 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.
  8. 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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  9. 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. 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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  11. Berkeley's Philosophy of Religion.Kenneth L. Pearce - 2017 - In Richard Brook & Bertil Belfrage (eds.), The Bloomsbury Companion to Berkeley. London: Bloomsbury Academic. pp. 458-483.
    Traditionally, religious doctrines and practices have been divided into two categories. Those that purport to be justified by natural reason alone are said to be part of natural religion, while those which purport to be justified only by appeal to supernatural revelation are said to be part of revealed religion. One of the central aims of Berkeley's philosophy is to understand and defend both the doctrines and the practices of both natural and revealed (Christian) religion. This chapter will provide a (...)
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  12. 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.
  13. 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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  14. 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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  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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  16. 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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  17. 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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  18. 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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  19. 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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  20. 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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  21. George Berkeley: Religion and Science in the Age of Enlightenment. [REVIEW]S. Seth Bordner - 2012 - Philosophy in Review 32 (4):313-315.
  22. Berkeley and God in the Quad.Melissa Frankel - 2012 - 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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  23. Berkeley, the Author of Nature, and the Judeo-Christian God.Ekaterina Y. Ksenjek & Daniel E. Flage - 2012 - 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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  24. Preserving the Torments of Hell: Berkeleian Immaterialism and the Afterlife.Marc A. Hight - 2011 - Science Et Esprit 63 (2):179-192.
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  25. Berkeley and Mandeville: Religion and Morality.Antonio Carlos dos Santos - 2011 - Filosofia Unisinos 12 (1):56-69.
    The purpose of this text is to analyze the debate between Berkeley’s Alciphron and Mandeville’s The fable of the bees and Letter to Dion, focusing on the questions indirectly raised by Berkeley to his opponent: Would there be a place for religion in Mandeville’s society or in his social, political and economic system? If so, what role would it play? Without religion, on what foundations would morality in social life be based? Key words: Berkeley, Mandeville, morality.
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  26. 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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  27. The Distrustful Philosopher: Berkeley Between the Devils and the Deep Blue Sea of Faith.David Berman - 2010 - In Silvia Parigi (ed.), George Berkeley: Religion and Science in the Age of Enlightenment. Springer.
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  28. Berkeley, Theology, and Bible Scholarship.Daniele Bertini - 2010 - 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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  29. 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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  30. How Immaterialism Can Save Your Soul.Marc A. Hight - 2010 - Revue Philosophique de la France Et de l'Etranger 135 (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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  31. The Son More Visible: Immaterialism and the Incarnation.Marc A. Hight - 2010 - 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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  32. Berkeley's Defense of Scripture in Alciphron VI.Roomet Jakapi - 2010 - In Laurent Jaffro, Genevieve Brykman & Claire Schwartz (eds.), Berkeley's Alciphron: English Text and Essays in Interpretation. Georg Olms Verlag.
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  33. A Mystery at the Heart of Berkeley's Philosophy.John Russell Roberts - 2010 - Oxford Studies in Early Modern Philosophy:214-46.
    There is a problem regarding God and perception right at the heart of Berkeley ’s metaphysics. With respect to this problem, I will argue for : It is intractable. Berkeley has no solution to this problem, and neither can we hope to offer one on his behalf. However, I will also argue for : The truth of need not be seen as threatening the viability of Berkeley ’s metaphysics. In fact, it may even be seen as speaking in its favor.
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  34. Berkeley's Theory of Meaning in Alciphron VII.Kenneth Williford & Roomet Jakapi - 2009 - British Journal for the History of Philosophy 17 (1):99 – 118.
  35. The Two Motives Behind Berkeley's Expressly Unmotivated Signs : Sure Perception and Personal Providence.Jeffrey Barnouw - 2008 - In Stephen H. Daniel (ed.), New Interpretations of Berkeley's Thought. Humanity Books.
  36. Faith and Fluxions : Berkeley on Theology and Mathematics.Douglas Jesseph - 2008 - In Stephen H. Daniel (ed.), New Interpretations of Berkeley's Thought. Humanity Books.
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  37. Berkeley, Human Agency and Divine Concurrentism.Jeffrey K. McDonough - 2008 - 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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  38. The Theological Positivism of George Berkeley (1707-1708).Bertil Belfrage - 2007 - 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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  39. Berkeley and Bodily Resurrection.Marc A. Hight - 2007 - 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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  40. Christian Mysteries and Berkeley's Alleged Non-Cognitivism.Roomet Jakapi - 2007 - In Stephen H. Daniel (ed.), Reexamining Berkeley's Philosophy.
  41. Berkeley and the Separate State of the Soul: A Note.Roomet Jakapi - 2007 - Berkeley Studies:24-28.
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  42. 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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  43. 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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  44. Berkeley on Religion.Stephen R. L. Clark - 2005 - In Kenneth Winkler (ed.), The Cambridge Companion to Berkeley. Cambridge University Press.
  45. Malebranche Et Berkeley: Les Créatures Et les Raisons Éternelles.Philippe Gagnon - 2003 - Bulletin de la Société de Philosophie du Québec 29 (2):15-16.
  46. Entry 720 of Berkeleys Philosophical Commentaries and Noncognitive Propositions in Scripture.Roomet Jakapi - 2003 - Archiv für Geschichte der Philosophie 85 (1):86-90.
  47. 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. Faith, Truth, Revelation and Meaning in Berkeley’s Defense of the Christian Religion.Roomet Jakapi - 2002 - Modern Schoolman 80 (1):23-34.
  49. Faith, Fluxions and Impossible Numbers in Berkeley’s Writings of the Early 1730s.Jasper Reid - 2002 - Modern Schoolman 80 (1):1-22.
    This article explores George Berkeley's philosophy of mathematics, in comparison with his philosophy of religion, with particular attention to his book, The Analyst, and other contemporaneous texts. Through this comparison, it sheds light on his real attitude to the calculus, as well as other mathematical impossibilities such as negative or imaginary numbers. In both mathematics and religion, Berkeley rejected "barren speculation," but he found value in both from their practical benefits in life. Viewed in this way, it turns out that (...)
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  50. 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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