Since nothing about God is passive, and the perception of pain is inherently passive, then it seems that God does not know what it is like to experience pain. Nor would he be able to cause us to experience pain, for his experience would then be a sensation (which would require God to have senses, which he does not). My suggestion is that Berkeley avoids this situation by describing how God knows about pain “among other things” (i.e. as something whose (...) identity is intelligible in terms of the integrated network of things). This avoids having to assume that God has ideas (including pain) apart from his willing that there be perceivers who have specific ideas that are in harmony or not in harmony with one another. (shrink)
In several essays I have argued that Berkeley maintains the same basic notion of spiritual substance throughout his life. Because that notion is not the traditional (Aristotelian, Cartesian, or Lockean) doctrine of substance, critics (e.g., John Roberts, Tom Stoneham, Talia Mae Bettcher, Margaret Atherton, Walter Ott, Marc Hight) claim that on my reading Berkeley either endorses a Humean notion of substance or has no recognizable theory of substance at all. In this essay I point out how my interpretation does not (...) assume that Berkeley adopts a bundle theory of mind, but instead redefines what it means for a simple substance to be the principle by which ideas are perceived. (shrink)
By focusing on the exchange between Descartes and Hobbes on how the self is related to its activities, Berkeley draws attention to how he and Hobbes explain the forensic constitution of human subjectivity and moral/political responsibility in terms of passive obedience and conscientious submission to the laws of the sovereign. Formulated as the language of nature or as pronouncements of the supreme political power, those laws identify moral obligations by locating political subjects within those networks of sensible signs. When thus (...) juxtaposed with Hobbes, Berkeley can be understood as endorsing a theologically inflected version of deontological ethics in which moral laws are linked directly to the constitution of the self. (shrink)
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 (...) conclude, is definitely not the bundle theory that some critics have portrayed it as being. (shrink)
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 (...) way of speaking about God, adapted by Karl Barth and Paul Tillich, opens up new ways to think about the relation between God and finite minds. (shrink)
Berkeley’s appeal to a posteriori arguments for God’s existence supports belief only in a God who is finite. But by appealing to an a priori argument for God’s existence, Berkeley emphasizes God’s infinity. In this latter argument, God is not the efficient cause of particular finite things in the world, for such an explanation does not provide a justification or rationale for why the totality of finite things would exist in the first place. Instead, God is understood as the creator (...) of the total unity of all there is, the whole of creation. In this a priori argument, we should not focus on the specific objects that God creates, for that requires that we think that God knows each finite thing as distinct from every other. Rather, we should recognize how God creates all things in creating the complex, infinite totality of finite perceivings, each of which exists in virtue of the distinctions and relations it expresses. (shrink)
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, (...) indicates how Berkeley adapts Ramist concepts and strategies, and chronicles Ramism's pervasiveness in Berkeley's education, especially at Trinity College Dublin. (shrink)
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 (...) how a letter, supposedly by Berkeley, to Peter Browne ("discovered" in 1969 by Berman and Pittion) is, in fact, by John Jackson (1686-1763), controversial theologian and friend of Samuel Clarke. (shrink)
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 (...) of apart from one another. It also hints at why Gregory of Nyssa's immaterialism sounds so much like Berkeley's. (shrink)
Commentators have not said much regarding Berkeley and Stoicism. Even when they do, they generally limit their remarks to Berkeley’s Siris (1744) where he invokes characteristically Stoic themes about the World Soul, “seminal reasons,” and the animating fire of the universe. The Stoic heritage of other Berkeleian doctrines (e.g., about mind or the semiotic character of nature) is seldom recognized, and when it is, little is made of it in explaining his other doctrines (e.g., immaterialism). None of this is surprising, (...) considering how Stoics are considered arch-materialists and determinists. My aim is to suggest that our understanding of Berkeley’s philosophy is improved significantly by acknowledging its underlying Stoic character. I argue that Berkeley proposes not only a semantic ontology based on assumptions of Stoic logic but also a doctrine in which perceptions or ideas are intelligible precisely because they are always embedded in the propositions of a discourse or language. (shrink)
Instead of focusing on the Malebranche-Edwards connection regarding occasionalism as if minds are distinct from the ideas they have, I focus on how finite minds are particular expressions of God's will that there be the distinctions by which ideas are identified and differentiated. This avoids problems, created in the accounts of Fiering, Lee, and especially Crisp, about the inherently idealist character of Edwards' occasionalism.
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 (...) the Stoics, Berkeley proposes that, 'as' the existence of ideas, minds "subsist" rather than "exist" and, accordingly, cannot be identified as independently existing things. (shrink)
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 (...) that Berkeley did not publish his Notebooks insights on mind has led some to claim that he later rejected his early views. Third, many of the Notebooks entries on mind have a ‘+’ sign next to them, which has been understood for decades to comprise a Black List of views about which Berkeley had doubts or subsequently rejected. In my dialogue, I describe how Berkeley's “congeries” account of mind (1) differs from Hume's bundle theory in a way that complements Berkeley's published remarks and (2) undercuts the claim that he later rejected his early views. Most importantly, (3) I show how a careful analysis of the British Library manuscript of the Notebooks refutes the Black List hypothesis. (shrink)
Instead of interpreting Berkeley in terms of the standard way of relating him to Descartes, Malebranche, and Locke, I suggest we consider relating him to other figures (e.g., Stoics, Ramists, Suarez, Spinoza, Leibniz). This allows us to integrate his published and unpublished work, and reveals how his philosophic and non-philosophic work are much more aligned with one another. I indicate how his (1) theory of powers, (2) "bundle theory" of the mind, and (3) doctrine of "innate ideas" are understood in (...) a way significantly different from that found in the standard account. (shrink)
(Original French text followed by English version.) For Berkeley, mathematical and scientific issues and concepts are always conditioned by epistemological, metaphysical, and theological considerations. For Berkeley to think of any thing--whether it be a geometrical figure or a visible or tangible object--is to think of it in terms of how its limits make it intelligible. Especially in De Motu, he highlights the ways in which limit concepts (e.g., cause) mark the boundaries of science, metaphysics, theology, and morality.
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, (...) or of acts of mind as opposed to mind itself, is already to assume the differentiation enacted by thoseacts. I argue that even though Edwards and Berkeley refer to distinctions such as mind vs. matter, they think that it is important to avoid treating mind, its acts, and its objects in terms of subject-predicate logic or substance metaphysics. (shrink)
In his post-1720 works, Berkeley focuses his comments about Descartes on mechanism and about Locke on general abstract ideas. He warns against using metaphysical principles to explain observed regularities, and he extends his account to include spiritual substances (including God). Indeed, by calling a substance a spirit, he emphasizes how a person is simply the will that ideas be differentiated and associated in a certain way, not some <i>thing</i> that engages in differentiation. In this sense, a substance cannot be conceived (...) apart from its activity. (shrink)
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: (...) (1) the literal facts of the patient's body and the literal story told by the patient, (2) the diagnostic meaning of the literal data, (3) the praxis (prognosis and therapeutic decisions) emanating from the diagnosis, and (4) the change effected by the clinical encounter in both the patient's and clinician's life-worlds. The model is illustrated through application to a medical case. (shrink)
As central as the notion of mind is for Berkeley, it is not surprising that what he means by mind stirs debate. At issue are questions about not only what kind of thing a mind is but also how we can know it. This convergence of ontological and epistemological interests in discussing mind has led some commentators to argue that Berkeley's appeal to the Cartesian vocabulary of 'spiritual substance' signals his appropriation of elements of Descartes's theory of mind. But in (...) his account of spiritual substance, Berkeley focuses much more than Descartes on the intrinsic relation between mind and its ideas and less on the nature of mind as such. This makes it difficult to justify the claim that mind is... (shrink)
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 (...) human experience are reconciled in a recurring appeal to the laws of nature. In that context, objects in the world are linked to one another by means of the perceptions and affections whereby minds come into being. The laws of nature thus become crucial for Berkeley in revealing how objects are unintelligible apart from being apprehended by minds that are themselves connected to one another in virtue of their ideas. -/- Overall, the essays indicate that, for Berkeley, our apprehension of the world as real depends on recognizing how the world expressed by our ideas is not a mere aggregate of disconnected bodies but is rather an integrated unity of the things we experience. This provides an antidote against the loss of unity created by Descartes' isolation of the self from nature and Locke's account of objects in terms of simple, discrete ideas. -/- In juxtaposing discussions of Berkeley's later writings with his earlier works, this volume shows not only how, for Berkeley, mind is intrinsically linked to things in nature as the principle of their determination in law-governed ways, but also how minds are practically related to the objects of the physical world, one another, and ultimately God. (shrink)
This study is the first sympathetic philosophical treatment in English of the complete works of John Toland . Professor Daniel presents Toland as a champion of religious toleration and civil liberty whose writing is important because it brings together many of the ideas, themes, and controversies that dominated the early modern period in Europe. Best known for his call for common-sense thinking in the deist manifesto Christianity Not Mysterious, Toland gained notoriety as editor and biographer of Milton, Harrington, and Ludlow; (...) translator and publicist of Giordano Bruno; pamphleteer and spy for Robert Harley, and purveyor of Hermetic and clandestine manuscripts for Prince Eugène of Savoy. A self-proclaimed atheist, he amused, annoyed, and embarrased such personal acquaintances as Locke, Swift, Bayle, Leibniz, Shaftesbury, and Sophie Charlotte of Prussia. His works on biblical criticism, philosophical materialism, and the Druids became sources for Diderot and Holbach; and historians of Freemasonry and of English political and diplomatic affairs continue to search for keys to the intrigue that surrounded him. (shrink)
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 (...) clinical teaching. (shrink)
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 have also recognized their similarities. My essay focuses on how Berkeley 's comments on the Arnauld-Malebranche debate regarding objective and formal reality and 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 to that of Spinoza. On estime souvent que (...) Berkeley et Spinoza ont peu en commun, même si les premières critiques jésuites en France les ont souvent liés. D'autres commentateurs ont également reconnu leurs similitudes. Mon essai se concentre sur la manière dont 1 / les remarques de Berkeley sur la discussion entre Arnauld et Malebranche concernant la réalité objective et formelle et 2 / son traitement de la création par Dieu des esprits finis dans l'ordre de la nature mettent en relation sa théorie de la connaissance et sa doctrine de la liberté dans une manière semblable à celle de Spinoza. (shrink)
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 (...) terms of idealism or immaterialism. (shrink)
Descartes’ “natural light” has been interpreted as a faculty of the mind, the sense-imagination-reason-under-standing composite, the principle of intellectual integrity and growth, or even God himself. In Meditations III and IV in particular, the meaning of lumen natural depends on recognizing how light and nature define one another and how “my nature” serves as the basis for pointing to what is beyond the domain of natural reason, including religious faith and natural belief (especially regarding morality).
Vico's historicist claims (1) that different ages are intelligible only in their own terms and (2) that the certainty and authority of history depend on its narrative formulation seem at odds with his doctrines of ideal eternal history and divine providence. He resolves these issues, however, in his treatment of ideal eternal history by using the distinction between the certain and the true to show how rhetorical expression generates meaning in and as history. Specifically, by appealing to an ontology that (...) informs the propositional logic of the early Stoics and the ideas of Peter Ramus and his followers, Vico treats historical events as legal pronouncements and grammatical reformations of syntax. In this way he displaces the predicate logic of ancient and modern thinkers who treat rhetoric as a mere embellishment of argumentation. (shrink)
In June of 2012 scholars from Europe and North America met in Montreal to commemorate the 300th anniversary of the publication of George Berkeley's *Passive Obedience*. In this article Stephen Daniel summarizes the English presentations, and Sébastien Charles summarizes the French presentations, on how Berkeley invokes naturalistic themes in developing a moral theory while still allowing a role for God.
Though some of the critical reviews of Frank M. Coleman's Hobbes and America have alluded to the affinities of his work to that of Strauss, Macpherson, Laslett, and Oakeshott, most have ignored Coleman's specifically philosophic treatment of Hobbes as the foundational thinker most responsive to political realities which emerge in the seventeenth century and still characterize American politics. Coleman's purpose is to demonstrate how the operative American constitutional philosophy can be recognized clearly only when understood in the context of its (...) Hobbesian origins. But, Coleman suggests, this does not necessarily exclude the possibility of gaining insight into the thought of Hobbes, Locke, and Madison in virtue of reflection on contemporary American political experience. (shrink)