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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. From Perception to Metaphysics: Reflections on Berkeley and Merleau-Ponty.John T. Sanders - manuscript
    George Berkeley's apparently strange view – that nothing exists without a mind except for minds themselves – is notorious. Also well known, and equally perplexing at a superficial level, is his insistence that his doctrine is no more than what is consistent with common sense. It was every bit as crucial for Berkeley that it be demonstrated that the colors are really in the tulip, as that there is nothing that is neither a mind nor something perceived by a mind. (...)
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  3. Divine Minds. Idealism as Panentheism in Berkeley and Vasubandhu.Sebastian Gäb - 2023 - In Swami Medhananda & Benedikt Paul Göcke (eds.), Panentheism in Indian and Western Thought. Cosmopolitan interventions. Taylor & Francis. pp. 118-137.
    This chapter argues that both Berkeley and Vasubandhu accept a kind of metaphysical idealism: while Berkeley’s theistic idealism claims that all of reality exists only in the mind of God, Vasubandhu teaches that external objects have no intrinsic existence and exist only as objects of perception; mind is the ultimate reality. This chapter explores the possibility of reading both these doctrines as a kind of idealist panentheism. Specifically, it will address two questions: (1) in what sense are Berkeley’s and Vasubandhu’s (...)
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  4. Confusion in the Bishop’s Church.Jan Heylen - 2023 - Philosophia 51 (4):1993-2003.
    Kearns (2021) reconstructs Berkeley’s (1713) Master Argument as a formally valid argument against the Materialist Thesis, with the key premise the Distinct Conceivability Thesis, namely the thesis that truths about sensible objects having or lacking thinkable qualities are (distinctly) conceivable and as its conclusion that all sensible objects are conceived. It will be shown that Distinct Conceivability Thesis entails the Reduction Thesis, which states that de dicto propositional (ordinary or distinct) conceivability reduces to de re propositional (ordinary or distinct) conceivability. (...)
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  5. Resisting Phenomenalism, From Bodily Experience to Mind-Independence.Massin Olivier - 2022 - In Adrian J. T. Alsmith & Andrea Serino (eds.), The Routledge Handbook of Bodily Awareness. Routledge.
    Can one refute Berkeleyan phenomenalism by arguing that sensory objects seem mind-independent, and that, according to Berkeley, experience is to be taken at face value? Relying on Mackie’s recent discussion of the issue, I argue, first, that phenomenalism cannot be straightforwardly refuted by relying on perceptual or bodily experience of mind-independence together with the truthfulness of experience. However, I maintain, second that phenomenalism can be indirectly refuted by appealing to the bodily experience of resistance. Such experience presents us with the (...)
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  6. Berkeley and Leibniz.Stephen Puryear - 2022 - In Samuel C. Rickless (ed.), The Oxford Handbook of Berkeley. Oxford: Oxford University Press. pp. 503-521.
    This chapter explores the relationship between the views of Leibniz and Berkeley on the fundamental nature of the created universe. It argues that Leibniz concurs with Berkeley on three key points: that in the final analysis there are only perceivers and their contents (subjective idealism), that there are strictly speaking no material or corporeal substances, and that bodies or sensible things reduce to the contents of perceivers (phenomenalism). It then reconstructs his central argument for phenomenalism, which rests on his belief (...)
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  7. Can the Berkeleyan Idealist Resist Spinozist Panpsychism?Graham Clay & Michael Rauschenbach - 2021 - History of Philosophy & Logical Analysis 24 (2):296-325.
    We argue that prevailing definitions of Berkeley’s idealism fail to rule out a nearby Spinozist rival view that we call ‘mind-body identity panpsychism.’ Since Berkeley certainly does not agree with Spinoza on this issue, we call for more care in defining Berkeley’s view. After we propose our own definition of Berkeley’s idealism, we survey two Berkeleyan strategies to block the mind-body identity panpsychist and establish his idealism. We argue that Berkeley should follow Leibniz and further develop his account of the (...)
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  8. Idealism and Common Sense.C. A. McIntosh - 2021 - In Joshua R. Farris & Benedikt Paul Göcke (eds.), The Routledge Handbook of Idealism and Immaterialism. New York, NY: Routledge. pp. 496-505.
    The question I wish to explore is this: Does idealism conflict with common sense? Unfortunately, the answer I give may seem like a rather banal one: It depends. What do we mean by ‘idealism’ and ‘common sense?’ I distinguish three main varieties of idealism: absolute idealism, Berkeleyan idealism, and dualistic idealism. After clarifying what is meant by common sense, I consider whether our three idealisms run afoul of it. The first does, but the latter two don’t. I conclude that while (...)
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  9. Mind-Dependence in Berkeley and the Problem of Perception.Umrao Sethi - 2021 - Australasian Journal of Philosophy 99 (4):648-668.
    ABSTRACT On the traditional picture, accidents must inhere in substances in order to exist. Berkeley famously argues that a particular class of accidents—the sensible qualities—are mere ideas—entities that depend for their existence on minds. To defend this view, Berkeley provides us with an elegant alternative to the traditional framework: sensible qualities depend on a mind, not in virtue of inhering in it, but in virtue of being perceived by it. This metaphysical insight, once correctly understood, gives us the resources to (...)
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  10. Berkeley, God and the Succession of Ideas.Brad Thomson - 2021 - Dissertation, University of Ottawa
    Our thesis asks the question, for Berkeley does there exist a succession of ideas in the mind of God? Presented are five chapters. First, we consider Berkeley's definition(s) of the term, God. We contend that two distinct and opposing definitions of God emerge. Second, in the context of both definitions of God we assess Berkeley's Theory of Knowledge and his definition of the term, notion. By way of this analysis we argue that Berkeley himself maintains that only one of his (...)
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  11. Why Can An Idea Be Like Nothing But Another Idea? A Conceptual Interpretation of Berkeley's Likeness Principle.Peter West - 2021 - Journal of the American Philosophical Association (First View):1-19.
    Berkeley’s likeness principle is the claim that “an idea can be like nothing but an idea”. The likeness principle is intended to undermine representationalism: the view (that Berkeley attributes to thinkers like Descartes and Locke) that all human knowledge is mediated by ideas in the mind which represent material objects. Yet, Berkeley appears to leave the likeness principle unargued for. This has led to several attempts to explain why Berkeley accepts it. In contrast to ‘metaphysical’ and ‘epistemological’ interpretations available in (...)
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  12. Ontología y mundo externo en Berkeley / Berkeley's Ontology and the External World.Alberto Luis López - 2020 - Logos 135 (48):11-23.
    Readers and historians have often misunderstood Berkeley's philosophy by believing that he denies the existence of the external world. From which they conclude that his philosophy inevitably leads to solipsism. Faced with these readings, in this paper I discuss the relationship between ontology and the external world in Berkeley with the aim of clarifying some interpretative errors and showing three things: 1) that is a mistake to believe Berkeley’s philosophy eliminate the external world and lead to solipsism, 2) that his (...)
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  13. Consider the mind in reaching the truth of George Berkeley.Pattamawadee Sankheangaew - 2020
    This article aims to study George Berkeley's subjective concept of psychoism to analyze George Burley's subjective concept. The results of the study showed that in Berkeley's philosophy, the idea is not exactly what it really is. But the idea is the potential of the mind to make us aware of the outside world. The perception must therefore start from the mind to the outside world. Berkeley's philosophy is more focused on specific things than the general. The existence of the outside (...)
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  14. George Santayana on Bishop Berkeley. Immaterialism and Life.Richard Brook - 2019 - Limbo, Boletín Internacional de Estudios Sobre Santayana 39:47-65.
    Th e recent revival of Berkeley studies in the last three decades or so make it interesting to look back at George Santayana’s discussion of Berkeley. Th ough Santayana understood the latter’s arguments for immaterialism, he claimed no one could both seriously accept immaterialism, and live, as Berkeley certainly did, an embodied life. As he writes of Berkeley, “Th is idealist was no hermit” (205). Santayana claimed that without matter there was nothing (“no machinery”) for the soul to work on. (...)
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  15. Sobre la ontología inmaterialista: el concepto de idea en Berkeley / On Immaterialist Ontology: Berkeley's Concept of Idea.Alberto Luis López - 2019 - Areté. Revista de Filosofía 31 (2):427-449.
    Berkeley’s immaterialist philosophy has been frequently underestimated as a result of the misunderstanding of his ontological proposal, specifically because of the complexity of his concept of idea. The aim of this paper is then to clarify and explain that concept because from it depends the correct understanding of Berkeley’s ontological and immaterialist proposal. To do this, 1) I will show some examples of the misunderstanding that the berkeleian proposal has had, mainly due to his concept of idea; 2) I will (...)
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  16. Realism's Kick.Massin Olivier - 2019 - In Christoph Limbeck-Lilienau & Friedrich Stadler (eds.), The Philosophy of Perception: Proceedings of the 40th International Ludwig Wittgenstein Symposium. Berlin: De Gruyter. pp. 39-57.
    Samuel Johnson claimed to have refuted Berkeley by kicking a stone. It is generally thought that Johnson misses the point of Berkeley's immaterialism for a rather obvious reason: Berkeley never denied that the stone feels solid, but only that the stone could exist independently of any mind. I argue that Johnson was on the right track. On my interpretation, Johnson’s idea is that because the stone feels to resist our effort, the stone seems to have causal powers. But if appearances (...)
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  17. George Berkeley.Daniele Bertini - 2018 - Aphex 18.
    George Berkeley (1685-1753) is one of the most influential early modern philosophers, and in reason of this a never-ending critical interest focuses on his works. Such a critical attention gave rise to a broad literature and it is in fact quite easy to find valuable introductory books to Berkeley's works. It would be thus superfluous to provide a further summary of the entire production of Berkeley. Rather, I focus on a specific issue, namely the main points of interest of immaterialism (...)
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  18. La crítica de George Berkeley al representacionalismo de John Locke.Alberto Oya - 2018 - Anales Del Seminario de Historia de la Filosofía 35 (1):109-126.
    En su Tratado sobre los principios del conocimiento humano, George Berkeley ofrece una serie de argumentos cuyo objetivo es criticar la tesis materialista. Mi propósito en este artículo es reconstruir y analizar en detalle estos argumentos. Dado que la crítica de Berkeley al materialismo es, fundamentalmente, una crítica al materialismo representacionalista de John Locke, empezaré este artículo explicando cuáles son las ideas básicas de la propuesta de Locke.
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  19. Immaterialism and Common Sense.S. Seth Bordner - 2017 - In Bertil Belfrage & Richard Brook (eds.), The Bloomsbury Companion to Berkeley. London: Bloomsbury. pp. 343-354.
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  20. Kantian Phenomenalism Without Berkeleyan Idealism.Tim Jankowiak - 2017 - Kantian Review 22 (2):205-231.
    Phenomenalist interpretations of Kant are out of fashion. The most common complaint from anti-phenomenalist critics is that a phenomenalist reading of Kant would collapse Kantian idealism into Berkeleyan idealism. This would be unacceptable because Berkeleyan idealism is incompatible with core elements of Kant’s empirical realism. In this paper, I argue that not all phenomenalist readings threaten empirical realism. First, I distinguish several variants of phenomenalism, and then show that Berkeley’s idealism is characterized by his commitment to most of them. I (...)
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  21. Berkeley: antecedentes del inmaterialismo en Gregorio de Nisa / Berkeley: Antecedents of Immaterialism in Gregory of Nyssa.Alberto Luis López - 2017 - In L. Benítez, L. Toledo & A. Velázquez (eds.), Claves del platonismo en la modernidad temprana. pp. 303-325.
    La propuesta inmaterialista de Berkeley, elaborada definitivamente en sus Principles (1710), tiene como antecedente remoto los postulados del capadocio Gregorio de Nisa, quien en algunas de sus obras desarrolló argumentos, en relación con la materia, muy semejantes a los que planteó Berkeley casi catorce siglos después. El presente escrito tiene por objetivo mostrar que las concepciones de ambos pensadores tienen elementos en común, lo que permite sostener que el filósofo de Cesarea es un antecede lejano del inmaterialismo berkeleyano. // Berkeley's (...)
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  22. George Berkeley: els arguments positius a favor del immaterialisme i el principi de semblança.Alberto Oya - 2017 - Comprendre 19 (1):83-92.
    L'objectiu d'aquest article és oferir un anàlisi dels arguments principals del Tractat sobre els Principis del Coneixement Humà, de G. Berkeley. Aquests arguments -que es troben a I, §4, I, §5-7 i I, §23 de l'obra de Berkeley- tenen como a objectiu demostrar la inconcebibilitat d'un món extern de caràcter físic. Argumentaré que la validesa d'aquests tres arguments depèn del anomenat «principi de semblança». La conclusió a la que arribaré és que l'acceptació del principi de semblança -i, en conseqüència, dels (...)
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  23. Idealism Without God.Helen Yetter-Chappell - 2017 - In K. Pearce & T. Goldschmidt (eds.), Idealism: New Essays in Metaphysics. Oxford University Press.
    I develop a nontheistic (quasi-)Berkeleyan idealism. The basic strategy is to peel away the attributes of God that aren't essential for role he plays in idealist metaphysics. God's omnibenevolence, his desires, intentions, beliefs, his very status as an agent ... aren't relevant to the work he does. When we peel all these things away, we're left with a view on which reality is a vast unity of consciousness, weaving together sensory experiences of colors, shapes, sounds, sizes, etc. into the trees, (...)
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  24. Was Berkeley a Subjective Idealist?G. Callahan - 2015 - Collingwood and British Idealism Studies 21 (2):157-184.
    Subjective idealism can be defined as the view that ‘the objective world independent of man does not exist; it is the product of man's subjective cognitive abilities, sensations, and perceptions’. George Berkeley often is said to be the founder of this species of idealism, and when someone wants to offer an example of a subjective idealist, Berkeley is usually the first person who comes to mind. However, those making this claim largely seem to be only passingly familiar with Berkeley’s work, (...)
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  25. Some Neglected Aspects of the Rococo: Berkeley, Vico, and Rococo Style.Bennett Gilbert - 2012 - Dissertation, Portland State University
    The Rococo period in the arts, flourishing mainly from about 1710 to about 1750, was stylistically unified, but nevertheless its tremendous productivity and appeal throughout Occidental culture has proven difficult to explain. Having no contemporary theoretical literature, the Rococo is commonly taken to have been a final and degenerate form of the Baroque era or an extravagance arising from the supposed careless frivolity of the elites, including the intellectuals of the Enlightenment. Neither approach adequately accounts for Rococo style. Naming the (...)
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  26. Idealism and Scepticism: A Reply to Brueckner.Stephen Puryear - 2012 - Theoria 79 (4):290-293.
    Anthony Brueckner argues that Berkeleyan idealism lacks anti-sceptical force because of the way Berkeley draws the appearance/reality distinction. But Brueckner's case rests on a misunderstanding of Berkeley's view. Properly understood, Berkeleyan idealism does indeed have anti-sceptical force.
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  27. Problem intersubiektywności przedmiotu poznania w immaterializmie George’a Berkeleya.Bartosz Żukowski - 2012 - Ruch Filozoficzny 69 (2):227-242.
    "The Problem of Intersubjectivity in Berkeley’s Immaterialism" The paper discusses the issue of intersubjectivity in Berkeley’s early philosophy. In the course of metaphysical analysis I argue that it is not possible to save within Berkeleian metaphysics intersubjectivity of the object of cognition and the unity of the world of experience, either in version of its strict identity or by taking perfect likeness as a criterion of its identity.
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  28. Berkeley and the Time-Gap Argument.Mykolas Drunga - 2011 - In Timo Airaksinen & Bertil Belfrage (eds.), Berkeley's Lasting Legacy: 300 Years Later. Cambridge Scholars Press.
    Berkeley doesn't use the Time-Gap Argument, as Leibniz does, to prove either that we immediately see only ideas or that we see physical objects mediately. It may be doubted whether he was even aware of the time-gap problem that gives rise to the argument. But certain passages in the Three Dialogues and elsewhere suggest that Berkeley would have had cogent answers to anyone who claimed that this argument, construed as being in aid of the conclusion that we only perceive ideas, (...)
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  29. Analiza lingwistyczna egzystencjalnej doktryny Berkeleya.Bartosz Żukowski - 2011 - Diametros 30:93-108.
    "Berkeley’s Doctrine of Existence. A Linguistic Approach" The paper focuses on a linguistic analysis of Berkeley’s doctrine of existence. It has been shown that the traditional, relational-operational interpretation of Berkeley's existential claims must be expanded by adding a predicative element, which requires that they also be interpret as definitional copulas. The standard interpretation of Berkeley’s claims has been indicated as one of the main causes of misinterpretations of his metaphysics. The new, philosophically intriguing use of the verb ‘to be’, combining (...)
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  30. A Mystery at the Heart of Berkeley's Philosophy.John Russell Roberts - 2010 - Oxford Studies in Early Modern Philosophy 5:214-46.
    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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  31. Metafizyczne uwarunkowania immaterializmu Berkeleya.Bartosz Żukowski - 2009 - Ruch Filozoficzny 66 (3):453-469.
    "Metaphysical Conditions of the Berkeleian Immaterialism" This paper discusses metaphysical conditions of the Berkeleian immaterialism. First, the abstract concept of existence is demonstrated to be inadequate for Berkeley’s metaphysics. The core of the argumentation involves showing that any attempt to establish immaterialism on the basis of the theory of existence cannot succeed without accepting the constitutiveness of idea’s mode of existence and rejecting the autonomy of an object in relation to its mode of existence. Second, it is shown that Berkeley’s (...)
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  32. A oposição de Berkeley ao ceticismo.Jaimir Conte - 2008 - Cadernos de História de Filosofia da Ciência 18 (2):3225-355.
    One of Berkeley’s main goals in the Principles and in the Three Dialogues, as expressly stated in the full titles these two works, as well as in the Philosophical Commen-taries, is the refutation of skepticism. This article aims to elucidate what Berkeley means by skepticism and to indicate which principles or doctrines, according to him, are at the root of the skeptics’ doubts. An attempt is made to show how Berkeley elaborated his opposition to skepticism. Finally, it is suggested that (...)
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  33. The Bishop and Priest: Toward a point-of-view based epistemology of true contradictions.Eric Dietrich - 2008 - Logos Architekton 2 (2):35-58..
    True contradictions are taken increasingly seriously by philosophers and logicians. Yet, the belief that contradictions are always false remains deeply intuitive. This paper confronts this belief head-on by explaining in detail how one specific contradiction is true. The contradiction in question derives from Priest's reworking of Berkeley's argument for idealism. However, technical aspects of the explanation offered here differ considerably from Priest's derivation. The explanation uses novel formal and epistemological tools to guide the reader through a valid argument with, not (...)
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  34. The semantics of sense perception in Berkeley.Kenneth L. Pearce - 2008 - Religious Studies 44 (3):249-268.
    George Berkeley's linguistic account of sense perception is one of the most central tenets of his philosophy. It is intended as a solution to a wide range of critical issues in both metaphysics and theology. However, it is not clear from Berkeley's writings just how this ‘universal language of the Author of Nature’ is to be interpreted. This paper discusses the nature of the theory of sense perception as language, together with its metaphysical and theological motivations, then proceeds to develop (...)
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  35. Having an Idea of Matter: A Peircean Refutation of Berkeleyan Immaterialism.Cornelis De Waal - 2006 - Journal of the History of Ideas 67 (2):291-313.
    This paper explores Berkeley's denial of matter in the light of criticisms voiced by Charles S. Peirce, who wrote two extensive review essays, one in 1871 and one in 1901, on the Fraser editions of Berkeley's Works. Elaborating upon Peirce's criticisms and utilizing Peirce's semiotics and pragmatism (two doctrines for which Peirce gives partial credit to Berkeley), it is shown that Berkeley's argument against matter is inconclusive, that the hypothesis of matter can be made to fit within Berkeley's thought, and (...)
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  36. Kant and the Problem of Idealism: On the Significance of the Göttingen Review.Jennifer Mensch - 2006 - Southern Journal of Philosophy 44 (2):297-317.
    This essay examines the impact of the Göttingen review on Kant. Taking up each of the charges laid down in this first, critical review ofthe Critique of Pure Reason, I will argue that these criticisms stem largely from Kant’s account in his discussion of the Paralogisms, before going on to defend Kant from the claim that he altered his stance on realism—in reaction to the review—as the only hope for distinguishing transcendental idealism from the immaterialism of George Berkeley.
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  37. 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 (...)
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  38. 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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  39. Berkeley Without God.Margaret Atherton - 1995 - In Robert G. Muehlmann (ed.), Berkeley's Metaphysics: Structural, Interpretive, and Critical Essays. The Pennsylvania State University Press.
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  40. Berkeley, perception, and identity.Donald L. M. Baxter - 1991 - Philosophy and Phenomenological Research 51 (1):85-98.
    Berkeley says both that one sometimes immediately perceives the same thing by sight and touch, and that one never does. To solve the contradiction I recommend and explain a distinction Berkeley himself makes—between two uses of ‘same’. This solution unifies two seemingly inconsistent parts of Berkeley’s whole project: He argues both that what we see are bits of light and color organized into a language by which God speaks to us about tactile sensations, and yet that we directly see ordinary (...)
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  41. Interpreting Berkeley's Twofold State of Things.Brad Thomson -
    Analysis of Berkeley's "twofold state of things".
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  42. Two Interpretations of George Berkeley's Idealism.Joshua Woo - unknown
    "If a tree falls in a forest and no one is around to hear it, does it make a sound?" In this article I examine the framework of George Berkeley's global metaphysical theory, 'Esse est Percipi'. Then I highlight two competing potential interpretations of the theory.
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