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31Paramodern Strategies of Philosophical HistoriographyEpoché: A Journal for the History of Philosophy 1 (1): 41-63. 1993.
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447Berkeley's Rejection of Divine AnalogyScience Et Esprit 63 (2): 149-161. 2011.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…Read more
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39Montréal Conference SummariesBerkeley Studies 23 54-57. 2012.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.
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28A philosophical theory of literary continuity and changeSouthern Journal of Philosophy 18 (3): 275-280. 1980.
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8Incoming Editor’s NoteBerkeley Studies 17 3. 2006.A quick introduction to my becoming the editor of *Berkeley Studies* in 2006.
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34The Semiotic Ontology of Jonathan EdwardsModern Schoolman 71 (4): 285-304. 1994.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, undermi…Read more
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467Edwards as PhilosopherIn Stephen J. Stein (ed.), The Cambridge Companion to Jonathan Edwards, Cambridge University Press. pp. 162-80. 2007.
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22Berkeley: Philosophical Writings, ed. Desmond M. Clarke (review)Notre Dame Philosophical Reviews 2009 (7). 2009.
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66Civility and sociability: Hobbes on man and citizenJournal of the History of Philosophy 18 (2): 209-215. 1980.
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574Berkeley's Doctrine of Mind and the “Black List Hypothesis”: A DialogueSouthern Journal of Philosophy 51 (1): 24-41. 2013.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 pri…Read more
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14Myth and modern philosophyTemple University Press. 1990.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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Ramist Dialectic in Leibniz's Early ThoughtIn Mark Kulstad, Mogens Laerke & David Snyder (eds.), The philosophy of the young Leibniz, Steiner. pp. 59-66. 2009.
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25The Philosophy of Jonathan Edwards: A Study in Divine SemioticsIndiana University Press. 1994.An examination of Edwards’ ontology and his ideas on creation, God, sin, freedom, virtue, and beauty.
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19Seventeenth-Century Scholastic Treatments of TimeJournal of the History of Ideas 42 (4): 587-606. 1981.
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585Berkeley, Suárez, and the Esse-Existere DistinctionAmerican Catholic Philosophical Quarterly 74 (4): 621-636. 2000.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 …Read more
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74Metaphor in the Historiography of PhilosophyClio: A Journal of Literature, History, and the Philosophy of History 15 (2): 191-210. 1986.
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52Berkeley's 'Alciphron': English Text and Essays in Interpretation (review)British Journal for the History of Philosophy 19 (3). 2011.
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10John Toland: His Methods, Manners, and MindMcGill-Queen's University Press. 1984.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 …Read more
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63Vico's historicism and the ontology of argumentsJournal of the History of Philosophy 33 (3): 431-446. 1995.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 on…Read more
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632Edwards' OccasionalismIn Don Schweitzer (ed.), Jonathan Edwards as Contemporary, Peter Lang. pp. 1-14. 2010.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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37Ethical Theory and Journalistic EthicsInternational Journal of Applied Philosophy 1 (1): 19-25. 1982.
College Station, Texas, United States of America
Areas of Specialization
17th/18th Century Philosophy |
Areas of Interest
17th/18th Century Philosophy |
History of Western Philosophy |