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Stephen H. Daniel [73]Stephen Hartley Daniel [5]
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Stephen H. Daniel
Texas A&M University
  1. Berkeley on God's Knowledge of Pain.Stephen H. Daniel - 2018 - In Stefan Storrie (ed.), Berkeley's Three Dialogues: New Essays. Oxford: 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 (...)
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  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 (...)
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  3. 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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  4.  38
    Reexamining Berkeley's Philosophy.Stephen Hartley Daniel (ed.) - 2007 - University of Toronto Press.
    This collection confronts the question: how can we know anything about the world if all we know are our ideas?
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  5. 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, (...)
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  6. 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 (...)
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  7.  4
    Myth and Modern Philosophy.Stephen Hartley Daniel - 1990 - Temple University Press.
    A study of the historiographic significance and use of mythic or fabular thinking in Bacon, Descartes, Mandeville, Vico, Herder, and others.
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  8. Introduction.Stephen H. Daniel - 2007 - In Reexamining Berkeley's Philosophy.
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  9.  1
    John Toland: His Methods, Manners, and Mind.Stephen Hartley Daniel - 1984 - Mcgill-Queen's University Press.
    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; (...)
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  10. 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 (...)
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  11. Stoicism in Berkeley's Philosophy.Stephen H. Daniel - 2011 - In Bertil Belfrage & Timo Airaksinen (eds.), Berkeley's Lasting Legacy: 300 Years Later. 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, (...)
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  12. Berkeley, Hobbes, and the Constitution of the Self.Stephen H. Daniel - 2015 - In Sébastien Charles (ed.), Berkeley Revisited: Moral, Social and Political Philosophy. 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 (...)
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  13.  8
    Seventeenth-Century Scholastic Treatments of Time.Stephen H. Daniel - 1981 - Journal of the History of Ideas 42 (4):587-606.
  14.  34
    The Harmony of the Leibniz-Berkeley Juxtaposition.Stephen H. Daniel - 2007 - In P. Phemister & S. Brown (eds.), Leibniz and the English-Speaking World. Springer. pp. 163--180.
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  15. 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.
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  16. How Berkeley's Works Are Interpreted.Stephen H. Daniel - 2010 - In Silvia Parigi (ed.), George Berkeley: Science and Religion 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 (...)
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  17. 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 (...)
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  18. Edwards as Philosopher.Stephen H. Daniel - 2007 - In Stephen J. Stein (ed.), The Cambridge Companion to Jonathan Edwards. Cambridge University Press. pp. 162-80.
  19.  34
    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, (...)
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  20.  8
    The Philosophy of Ingenuity: Vico on Proto-Philosophy.Stephen H. Daniel - 1985 - Philosophy and Rhetoric 18 (4):236 - 243.
  21.  39
    Rudolf A. Makkreel and Frithjof Rodi, Editors. "Wilhelm Dilthey: Selected Works". Vol. 5: "Poetry and Experience". [REVIEW]Stephen H. Daniel - 1986 - New Vico Studies 4:175.
  22. 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.
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  23.  25
    Berkeley’s A Priori Argument for God’s Existence.Stephen H. Daniel - unknown
    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 (...)
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  24.  65
    Metaphor in the Historiography of Philosophy.Stephen H. Daniel - 1986 - Clio: A Journal of Literature, History, and the Philosophy of History 15 (2):191-210.
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  25.  75
    "Spinoza on Knowing, Being and Freedom," Ed. J. G. Van der Bend. [REVIEW]Stephen H. Daniel - 1976 - Modern Schoolman 53 (3):329-330.
  26.  31
    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 (...)
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  27.  23
    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 (...)
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  28.  36
    Pierre Gassendi and the Birth of Early Modern Philosophy. [REVIEW]Stephen H. Daniel - 2008 - International Philosophical Quarterly 48 (3):410-412.
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  29. Fringes And Transitive States In William James' Concept Of The Stream Of Thought.Stephen H. Daniel - 1976 - Auslegung 3:64-78.
  30.  19
    C.J. Mccracken And I.C. Tipton, Eds., Berkeley's Principles And Dialogues: Background Source Materials. [REVIEW]Stephen H. Daniel - 2001 - Philosophy in Review 21 (5):362-364.
  31.  33
    Gayle L. Ormiston and Alan D. Schrift, Editors. "Transforming the Hermeneutic Context: From Nietzsche to Nancy". [REVIEW]Stephen H. Daniel - 1990 - New Vico Studies 8:127.
  32.  50
    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 (...)
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  33.  44
    Preparations for a Research Paper in Philosophy.Stephen H. Daniel - 1979 - Teaching Philosophy 3 (2):185-188.
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  34.  7
    New Interpretations of Berkeley's Thought.Stephen Hartley Daniel (ed.) - 2007 - 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 (...)
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  35. Teaching Recent Continental Philosophy.Stephen H. Daniel - 2004 - In Tziporah Kasachkoff (ed.), Teaching Philosophy: Theoretical Reflections and Practical Suggestions. 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).
     
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  36. Editor’s Note: The Karlsruhe Conference: Highlights, Prospects.Stephen H. Daniel - 2009 - Berkeley Studies 20:3-4.
     
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  37.  7
    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 (...)
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  38. Ramist Dialectic in Leibniz's Early Thought.Stephen H. Daniel - 2009 - In Mark Kulstad, Mogens Laerke & David Snyder (eds.), The Philosophy of the Young Leibniz. Steiner Verlag. pp. 59-66.
     
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  39. John R. Roberts. A Metaphysics for the Mob: The Philosophy of George Berkeley. [REVIEW]Stephen H. Daniel - 2007 - Berkeley Studies 18:36-39.
     
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  40. Senior Editor’s Note.Stephen H. Daniel - 2007 - Berkeley Studies 18:2.
     
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  41. The Nature of Light in Descartes' Physics.Stephen H. Daniel - 1976 - Philosophical Forum 7 (3):323.
     
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  42. The Philosophic Methodology of John Toland.Stephen H. Daniel - 1977 - Dissertation, Saint Louis University
  43.  15
    The Philosophy of Jonathan Edwards: A Study in Divine Semiotics.Stephen Hartley Daniel - 1994 - Indiana University Press.
    An examination of Edwards’ ontology and his ideas on creation, God, sin, freedom, virtue, and beauty.
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  44.  54
    Vico's Historicism and the Ontology of Arguments.Stephen H. Daniel - 1995 - Journal of the History of Philosophy 33 (3):431-446.
    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 (...)
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  45.  30
    The Semiotic Ontology of Jonathan Edwards.Stephen H. Daniel - 1994 - Modern Schoolman 71 (4):285-304.
    Jonathan Edwards' marginalization in modern philosophy stems from his refusal to endorse the predicational logic and substantialist ontology of the rationalist-empiricist debate. Instead, he appeals to a communicative, semiotic logic of propositions grounded in Stoic thought and thematized by Peter Ramus and his Puritan followers. That alternative logic displays an "ontology of supposition" that guarantees God's existence, justifies typological, magical, and even astrological inferences, undermines modernist dichotomies (e.g., between mind and matter), and invalidates efforts to speak of Edwards' thought in (...)
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  46.  33
    The Narrative Character of Myth and Philosophy in Vico.Stephen H. Daniel - 1988 - International Studies in Philosophy 20 (1):1-9.
  47. Lawrence J. Hatab, Myth and Philosophy: A Contest of Truths. [REVIEW]Stephen H. Daniel - 1991 - Philosophy in Review 11 (5):324-326.
    Review of Lawrence Hatab's *Myth and Philosophy*.
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  48.  31
    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).
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  49.  51
    Civility and Sociability: Hobbes on Man and Citizen.Stephen H. Daniel - 1980 - Journal of the History of Philosophy 18 (2):209-215.
  50.  26
    Vico on Mythic Figuration as Prerequisite for Philosophic Literacy.Stephen H. Daniel - 1985 - New Vico Studies 3:61-72.
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