81 found
Order:
Disambiguations
Stephen H. Daniel [79]Stephen Hartley Daniel [4]
  1.  19
    George Berkeley and Early Modern Philosophy.Stephen H. Daniel - 2021 - New York, NY, USA: Oxford University Press.
    This book is a study of the philosophy of the early 18th century Irish philosopher George Berkeley in the intellectual context of his times, with a particular focus on how, for Berkeley, mind is related to its ideas. It does not assume that thinkers like Descartes, Malebranche, or Locke define for Berkeley the context in which he develops his own thought. Instead, he indicates how Berkeley draws on a tradition that informed his early training and that challenges much of the (...)
    Direct download (2 more)  
     
    Export citation  
     
    Bookmark   3 citations  
  2. Berkeley's Rejection of Divine Analogy.Stephen H. Daniel - 2011 - 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 (2 more)  
     
    Export citation  
     
    Bookmark   8 citations  
  3.  69
    Berkeley on God.Stephen H. Daniel - 2021 - In Samuel Charles Rickless (ed.), The Oxford Handbook of Berkeley. New York: Oxford University Press. pp. 177-93.
    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 (...)
    Direct download (2 more)  
     
    Export citation  
     
    Bookmark   2 citations  
  4.  11
    John Toland: His Methods, Manners, and Mind.Stephen H. Daniel - 1984 - McGill-Queen's University Press.
    Drawing on a variety of published and unpublished material representing Toland's broad interests, Professor Daniel reveals a common theme emphasizing man's capacity for independent thought on basic philosophical, religious, and political issues. Roughly chronological, Daniel's treatment describes Toland's progressive refinement of this fundamental aspect of his thought. After examining, in his early works, the process whereby religion becomes mystified, Toland turned to biography, demonstrating that through it one can regain rational control over religion. Prejudices and superstitions, topics of the Letters (...)
    Direct download (2 more)  
     
    Export citation  
     
    Bookmark   9 citations  
  5. Berkeley on God's Knowledge of Pain.Stephen H. Daniel - 2018 - In Stefan Storrie (ed.), Berkeley's Three Dialogues: New Essays. Oxford, United Kingdom: Oxford University Press. pp. 136-145.
    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 (...)
    Direct download  
     
    Export citation  
     
    Bookmark   2 citations  
  6. 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 (...)
    Direct download (6 more)  
     
    Export citation  
     
    Bookmark   7 citations  
  7. Berkeley's stoic notion of spiritual substance.Stephen H. Daniel - 2008 - In Stephen Hartley Daniel (ed.), New interpretations of Berkeley's thought. Amherst, N.Y.: 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  
     
    Export citation  
     
    Bookmark   5 citations  
  8. Berkeley, Suárez, and the Esse-Existere Distinction.Stephen H. Daniel - 2000 - 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)  
     
    Export citation  
     
    Bookmark   5 citations  
  9. The ramist context of Berkeley's philosophy.Stephen H. Daniel - 2001 - 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 (5 more)  
     
    Export citation  
     
    Bookmark   4 citations  
  10.  14
    Myth and modern philosophy.Stephen Hartley Daniel - 1990 - Philadelphia: Temple University Press.
    A study of the historiographic significance and use of mythic or fabular thinking in Bacon, Descartes, Mandeville, Vico, Herder, and others.
    Direct download  
     
    Export citation  
     
    Bookmark   5 citations  
  11. Berkeley's pantheistic discourse.Stephen H. Daniel - 2001 - 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 (5 more)  
     
    Export citation  
     
    Bookmark   3 citations  
  12.  22
    Seventeenth-Century Scholastic Treatments of Time.Stephen H. Daniel - 1981 - Journal of the History of Ideas 42 (4):587-606.
  13.  26
    Descartes on Immortality and Animals.Stephen H. Daniel - 2023 - The European Legacy 29 (2):184-198.
    For Descartes, our minds are not natural causes because they are not themselves objects; rather, they are the activities that identify objects. In short, they are our challenges to the natural order of things, both in how we adapt to novel situations (as exhibited in what has been called the “rational action test”) and in how we respond in unexpected yet appropriate ways to linguistic cues (in the “language test”). Because these tests reveal ways in which our minds (as “pure,” (...)
    No categories
    Direct download (2 more)  
     
    Export citation  
     
    Bookmark  
  14. Berkeley, Hobbes, and the Constitution of the Self.Stephen H. Daniel - 2015 - In Sébastien Charles (ed.), Berkeley Revisited: Moral, Social and Political Philosophy. Oxford: Voltaire Foundation. pp. 69-81.
    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 (...)
    Direct download  
     
    Export citation  
     
    Bookmark  
  15. Introduction.Stephen H. Daniel - 2007 - In Stephen Hartley Daniel (ed.), Reexamining Berkeley's Philosophy. University of Toronto Press.
     
    Export citation  
     
    Bookmark   3 citations  
  16. Berkeley on God's Knowledge of Pain.Stephen H. Daniel - 2018 - In Stefan Storrie (ed.), Berkeley's Three Dialogues: New Essays. Oxford, United Kingdom: Oxford University Press. pp. 136-145.
     
    Export citation  
     
    Bookmark   1 citation  
  17. How Berkeley Redefines Substance.Stephen H. Daniel - 2013 - Berkeley Studies 24:40-50.
    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 (...)
    Direct download  
     
    Export citation  
     
    Bookmark  
  18.  17
    The Philosophy of Ingenuity: Vico on Proto-Philosophy.Stephen H. Daniel - 1985 - Philosophy and Rhetoric 18 (4):236 - 243.
  19.  36
    New interpretations of Berkeley's thought.Stephen Hartley Daniel (ed.) - 2008 - Amherst, N.Y.: 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 (...)
    Direct download  
     
    Export citation  
     
    Bookmark   2 citations  
  20. Edwards' Occasionalism.Stephen H. Daniel - 2010 - In Don Schweitzer (ed.), Jonathan Edwards as Contemporary. Peter Lang. pp. 1-14.
    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.
    Direct download  
     
    Export citation  
     
    Bookmark  
  21. How Berkeley's Works are Interpreted.Stephen H. Daniel - 2010 - In Silvia Parigi (ed.), George Berkeley: Religion and Science in the Age of Enlightenment. Springer.
    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 (...)
    Direct download  
     
    Export citation  
     
    Bookmark  
  22. Berkeley's Doctrine of Mind and the “Black List Hypothesis”: A Dialogue.Stephen H. Daniel - 2013 - 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 (3 more)  
     
    Export citation  
     
    Bookmark  
  23. Stoicism in Berkeley's Philosophy.Stephen H. Daniel - 2011 - In Timo Airaksinen & Bertil Belfrage (eds.), Berkeley's lasting legacy: 300 years later. Newcastle upon Tyne: Cambridge Scholars Press. pp. 121-34.
    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, (...)
    Direct download  
     
    Export citation  
     
    Bookmark   1 citation  
  24. Edwards as Philosopher.Stephen H. Daniel - 2006 - In Stephen J. Stein (ed.), The Cambridge Companion to Jonathan Edwards. Cambridge University Press. pp. 162-80.
  25.  49
    The harmony of the Leibniz-Berkeley juxtaposition.Stephen H. Daniel - 2007 - In Pauline Phemister & Stuart Brown (eds.), Leibniz and the English-Speaking World. Springer. pp. 163--180.
  26. Fringes And Transitive States In William James' Concept Of The Stream Of Thought.Stephen H. Daniel - 1976 - Auslegung 3:64-78.
  27. Les limites de la philosophie naturelle de Berkeley.Stephen H. Daniel - 2004 - In Sébastien Charles (ed.), Science et épistémologie selon Berkeley. Presses de l’Université Laval. pp. 163-70.
    (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.
    Direct download  
     
    Export citation  
     
    Bookmark   1 citation  
  28.  52
    Edwards, Berkeley, and Ramist Logic.Stephen H. Daniel - 2001 - 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)  
     
    Export citation  
     
    Bookmark   2 citations  
  29. Teaching Recent Continental Philosophy.Stephen H. Daniel - 2004 - In Tziporah Kasachkoff (ed.), Teaching Philosophy: Theoretical Reflections and Practical Suggestions. Rowman & Littlefield Publishers. pp. 197-206.
    An explanation of how to organize and teach a course in recent continental thought, including treatments of the major figures in critical theory, hermeneutics, structuralism, deconstruction, psychoanalytic feminism, poststructuralism, postcolonialism, and postmodernism. Reprint from *In the Socratic Tradition: Essays on Teaching Philosophy*, ed. Tziporah Kasachkoff (Lanham, Md: Rowman and Littlefield, 1998).
     
    Export citation  
     
    Bookmark  
  30.  27
    A philosophical theory of literary continuity and change.Stephen H. Daniel - 1980 - Southern Journal of Philosophy 18 (3):275-280.
    Direct download (4 more)  
     
    Export citation  
     
    Bookmark  
  31.  70
    Berkeley and Spinoza.Stephen H. Daniel - 2010 - Revue Philosophique de la France Et de l'Etranger 135 (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 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 (...)
    Direct download (4 more)  
     
    Export citation  
     
    Bookmark   1 citation  
  32.  55
    Berkeley's Non-Cartesian Notion of Spiritual Substance.Stephen H. Daniel - 2018 - Journal of the History of Philosophy 56 (4):659-682.
    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 (...)
    Direct download (3 more)  
     
    Export citation  
     
    Bookmark  
  33.  20
    Berkeley's Semantic Treatment of Representation.Stephen H. Daniel - 2008 - History of Philosophy Quarterly 25 (1):41 - 55.
  34.  67
    Civility and sociability: Hobbes on man and citizen.Stephen H. Daniel - 1980 - Journal of the History of Philosophy 18 (2):209-215.
  35.  49
    Descartes on Myth and Ingenuity / Ingenium.Stephen H. Daniel - 1985 - Southern Journal of Philosophy 23 (2):157-170.
    Direct download (4 more)  
     
    Export citation  
     
    Bookmark  
  36.  48
    Descartes' Treatment of 'lumen naturale'.Stephen H. Daniel - 1978 - Studia Leibnitiana 10 (1):92 - 100.
    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).
    Direct download  
     
    Export citation  
     
    Bookmark  
  37. Editor’s Note: The Karlsruhe Conference: Highlights, Prospects.Stephen H. Daniel - 2009 - Berkeley Studies 20:3-4.
     
    Export citation  
     
    Bookmark  
  38.  37
    Ethical Theory and Journalistic Ethics.Stephen H. Daniel - 1982 - International Journal of Applied Philosophy 1 (1):19-25.
  39.  8
    Incoming Editor’s Note.Stephen H. Daniel - 2006 - Berkeley Studies 17:3.
    A quick introduction to my becoming the editor of *Berkeley Studies* in 2006.
    No categories
    Direct download  
     
    Export citation  
     
    Bookmark  
  40.  29
    Myth and Rationality in Mandeville.Stephen H. Daniel - 1986 - Journal of the History of Ideas 47 (4):595-609.
    Bernard Mandeville's early work *Typhon* reveals how his *Fable of the Bees* can be understood not only as an extended commentary of an Aesopic fable but also as a form of mythic writing. The appeal to the mythic in discourse provides him with the opportunity to give both a genetic account of the development of language and social practices and a functional account of the the socializing impact of myths (including classical ones). The artificial distinction between treating Mandeville's writings as (...)
    Direct download (3 more)  
     
    Export citation  
     
    Bookmark  
  41.  18
    Myth and the Grammar of Discovery in Francis Bacon.Stephen H. Daniel - 1982 - Philosophy and Rhetoric 15 (4):219 - 237.
    Direct download  
     
    Export citation  
     
    Bookmark  
  42.  39
    Montréal Conference Summaries.Stephen H. Daniel & Sébastien Charles - 2012 - Berkeley Studies 23:54-57.
    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.
    Direct download  
     
    Export citation  
     
    Bookmark  
  43.  23
    Objective-format testing in philosophy.Stephen H. Daniel - 1981 - Metaphilosophy 12 (1):96–112.
    Direct download (3 more)  
     
    Export citation  
     
    Bookmark  
  44.  30
    Postmodernity, Poststructuralism, and the Historiography of Modern Philosophy.Stephen H. Daniel - 1995 - 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 (3 more)  
     
    Export citation  
     
    Bookmark  
  45.  36
    Substance and Person: Berkeley on Descartes and Locke.Stephen H. Daniel - 2018 - Ruch Filozoficzny 74 (4):7.
    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 (...)
    Direct download (2 more)  
     
    Export citation  
     
    Bookmark  
  46. Some Conflicting Assumptions of Journalistic Ethics.Stephen H. Daniel - 1992 - In Elliot D. Cohen (ed.), Philosophical Issues in Journalism. Oxford University Press. pp. 50--58.
     
    Export citation  
     
    Bookmark   1 citation  
  47. Senior Editor’s Note.Stephen H. Daniel - 2007 - Berkeley Studies 18:2.
     
    Export citation  
     
    Bookmark  
  48.  38
    The Narrative Character of Myth and Philosophy in Vico.Stephen H. Daniel - 1988 - International Studies in Philosophy 20 (1):1-9.
  49. The Nature of Light in Descartes' Physics.Stephen H. Daniel - 1976 - Philosophical Forum 7 (3):323.
     
    Export citation  
     
    Bookmark  
  50. The Philosophic Methodology of John Toland.Stephen H. Daniel - 1977 - Dissertation, Saint Louis University
1 — 50 / 81