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Journal articles on the topic 'Immaterialism (Philosophy)'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Nathan, N. M. L. "McTaggart's Immaterialism." Philosophical Quarterly 41, no. 165 (1991): 442. http://dx.doi.org/10.2307/2220079.

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2

Brahinsky, David M. "Contingent Immaterialism." International Studies in Philosophy 20, no. 1 (1988): 96–97. http://dx.doi.org/10.5840/intstudphil198820137.

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3

Charles, Sébastien. "L'immatérialisme dans la littérature clandestine du siècle des Lumières." Dialogue 39, no. 3 (2000): 491–512. http://dx.doi.org/10.1017/s0012217300007526.

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AbstractIf research devoted to the clandestine literature of the seventeenth and eighteenth centuries is today enjoying considerable expansion in the scholarly world, it tends, nonetheless, to be restricted to materialist considerations. However, other themes are open to exploration, such as the immaterialist one which is explicitly mentioned in two manuscripts (the Réflections morales et métaphisiques sur les religions et sur les connoissances de l'homme and the Jordanus Brunus Redivivus). After presenting and analyzing these two texts, we argue that this clandestine account of immaterialism could explain both the evolution of this theory during the Enlightenment and the misunderstanding of Berkeley's philosophy.

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4

Campbell, Norah, Stephen Dunne, and Paul Ennis. "Graham Harman, Immaterialism: Objects and Social Theory." Theory, Culture & Society 36, no. 3 (2019): 121–37. http://dx.doi.org/10.1177/0263276418824638.

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The philosopher Graham Harman argues that contemporary debates about the nature of reality as such, and about the nature of objects in particular, can be meaningfully applied to social theory and practice. With Immaterialism, he has recently provided a case-based demonstration of how this could happen. But social theorists have compelling reasons to oppose object-oriented social theory’s 15 principles. Fidelity to Harman’s aesthetic foundationalism, and his particular use of serial endosymbiosis theory as a mechanism of social change, constrain the very practices which it is supposed to enable. However, social theory stands to benefit from object-oriented philosophy through what we call posthuman relationism – characterised as a commitment to the reality of the nonhuman, but not divorced from the human. The emphasis in object-oriented social theory on how objects withdraw from cognitive or affective capture and representation needs to be tempered by an equal focus on how objects appeal.

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5

Hight, Marc A. "How immaterialism can save your soul." Revue philosophique de la France et de l'étranger 135, no. 1 (2010): 109. http://dx.doi.org/10.3917/rphi.101.0109.

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6

Levine, Michael P. "CARTESIAN MATERIALISM AND CONSERVATION: BERKELEAN IMMATERIALISM?" Southern Journal of Philosophy 24, no. 2 (1986): 247–59. http://dx.doi.org/10.1111/j.2041-6962.1986.tb01564.x.

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7

Dillard, Peter. "Two Unsuccessful Arguments for Immaterialism." American Catholic Philosophical Quarterly 85, no. 2 (2011): 269–86. http://dx.doi.org/10.5840/acpq201185215.

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8

Harman, Graham. "The Coldness of Forgetting: OOO in Philosophy, Archaeology, and History." Open Philosophy 2, no. 1 (2019): 270–79. http://dx.doi.org/10.1515/opphil-2019-0023.

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AbstractThis article begins by addressing a critique of my book Immaterialism by the archaeologists Þóra Pétursdóttirr and Bjørnar Olsen in their 2018 article “Theory Adrift.” As they see it, I restrict myself in Immaterialism to available historical documentation on the Dutch East India Company (VOC), and they wonder how my account might have changed if I had discussed more typical archaeological examples instead: wrecked and sunken ships, released ballast, deserted harbors, distributed goods, and derelict fortresses. In response, I argue that my account was not therefore non-archaeological, since ruins are the topic of archaeology only by accident: the real subject of the discipline is what Marshall McLuhan describes as “cold media,” in the sense that they are low in information. McLuhan’s distinction between hot and cold media is shown to be surprisingly analogous to Aristotle’s difference between continua and discrete substances, and some consequences are drawn from this analogy.

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Bernsen, Niels Ole, and Ben Mijuskovic. "Contingent Immaterialism: Freedom, Meaning, Time, and Mind." Noûs 21, no. 2 (1987): 280. http://dx.doi.org/10.2307/2214921.

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10

Spiegel, James S. "The Theological Orthodoxy of Berkeley’s Immaterialism." Faith and Philosophy 13, no. 2 (1996): 216–35. http://dx.doi.org/10.5840/faithphil199613224.

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11

Gorham. "Early American Immaterialism: Samuel Johnson's Emendations of Berkeley." Transactions of the Charles S. Peirce Society 54, no. 4 (2018): 441. http://dx.doi.org/10.2979/trancharpeirsoc.54.4.01.

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12

McKim, Robert. "Luce's Account of the Development of Berkeley's Immaterialism." Journal of the History of Ideas 48, no. 4 (1987): 649. http://dx.doi.org/10.2307/2709692.

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Stubenberg, Leopold. "DIVINE IDEAS: THE CURE-ALL FOR BERKELEY'S IMMATERIALISM?" Southern Journal of Philosophy 28, no. 2 (1990): 221–49. http://dx.doi.org/10.1111/j.2041-6962.1990.tb00544.x.

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14

Häyry, Matti. "Passive Obedience and Berkeley’s Moral Philosophy." Berkeley Studies 23 (2012): 3–14. http://dx.doi.org/10.5840/berkeleystudies2012231.

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In Passive Obedience Berkeley argues that we must always observe the prohibitions decreed by our sovereign rulers. He defends this thesis both by providing critiques against opposing views and, more interestingly, by presenting a moral theory that supports it. The theory contains elements of divine-command, natural-law, moral-sense, rule-based, and outcome-oriented ethics. Ultimately, however, it seems to rest on a notion of spiritual reason—a specific God-given faculty that all rational human beings have. Berkeley’s work on immaterialism, for which he is better known, could thus perhaps best be seen as an attempt to find a scientific justification for his moral doctrine.

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15

Blank, Andreas. "Nicolaus Taurellus on Forms and Elements." Science in Context 27, no. 4 (2014): 659–82. http://dx.doi.org/10.1017/s0269889714000246.

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ArgumentThis article examines the conception of elements in the natural philosophy of Nicolaus Taurellus (1547–1606) and explores the theological motivation that stands behind this conception. By some of his early modern readers, Taurellus may have been understood as a proponent of material atoms. By contrast, I argue that considerations concerning the substantiality of the ultimate constituents of composites led Taurellus to an immaterialist ontology, according to which elements are immaterial forms that possess active and passive potencies as well as motion and extension. In Taurellus's view, immaterialism about elements provides support for the theological doctrine of creationex nihilo. As he argues, the ontology of immaterial forms helps to explicate a sense in which creatures are substances, not accidents of the divine substance. In particular, he maintains that immaterial forms stand in suitable relations of ontological dependence to God: creation dependence (since forms would not exist without the divine act of creation), but neither subsistence dependence (since forms continue to exist without continued divine agency) nor activity dependence (since forms are active without requiring divine concurrence).

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16

Roberts, John Russell. "‘Strange impotence of men’: Immaterialism, Anaemic Agents, and Immanent Causation." British Journal for the History of Philosophy 18, no. 3 (2010): 411–31. http://dx.doi.org/10.1080/09608781003779776.

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De Waal, Cornelis. "Having an Idea of Matter: A Peircean Refutation of Berkeleyan Immaterialism." Journal of the History of Ideas 67, no. 2 (2006): 291–313. http://dx.doi.org/10.1353/jhi.2006.0020.

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18

Holden, Thomas. "‘The Modern Disciple of the Academy’: Hume, Shelley, and Sir William Drummond." Journal of Scottish Philosophy 9, no. 2 (2011): 161–88. http://dx.doi.org/10.3366/jsp.2011.0014.

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Sir William Drummond ( 1770?-1828 ) enjoyed considerable notoriety in the early nineteenth century as the author of the Academical Questions ( 1805 ), a manifesto for immaterialism that is at the same time a creative synthesis of ancient and modern forms of scepticism. In this paper I advance an interpretation of Drummond's work that emphasises his extensive employment and adaptation of Hume's own ‘Academical or Sceptical Philosophy’. I also document the impact of the Academical Questions on the contemporary philosophical scene, including its decisive influence on Shelley's philosophical development.

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19

Caporicci, Camilla. "The tyranny of immaterialism: Refusing the body in The Winter’s Tale." Sederi, no. 25 (2015): 31–54. http://dx.doi.org/10.34136/sederi.2015.2.

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The aim of this study is to analyse the way Shakespeare’s work reveals the failure – in both private and public lives – of a system of thought in which the body is construed as a mere receptacle of immaterial and “superior” entities, supposedly governed by rational kinds of political and social power. After a brief consideration of Measure for Measure as a play focused on the political danger of denying the material aspect of the individual, The Winter’s Tale will be seen as presenting a similar problem. Here, the aspiration to an ideal of absolute purity and the consequent demonization of the sexualized flesh, deriving from both Puritan theology and neo-Platonic philosophy, merges with the anxiety towards the “rebellious” body fostered by sixteenth century medical science, constituting the disruptive force that initiates the plot. This attitude of denial of the body, linked to political power, leads to both a psychological breakdown and, in the public sphere, to a regime of tyranny.

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20

Woozley, A. D. "Berkeley on Action." Philosophy 60, no. 233 (1985): 293–307. http://dx.doi.org/10.1017/s0031819100070157.

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At the risk of proving myself such a caviller, I want to ask a question which I have seldom heard raised, and which I have never seen discussed in anything that I have read about Berkeley. If I am right, it poses a problem for his immaterialism, not only different, but coming from a different direction, from those objections that are commonly levelled against him. If I am wrong, it will show how right Berkeley was to stress the difficulty of using for one purpose our language which has become fashioned for another. At least, I hope that I shall not fail to be the ‘fair and ingenuous reader’for whom he asked.

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21

Uchman, Jadwiga. "An on Screen Philosophical Debate — Bishop Berkeley’s esse est percipi and Samuel Beckett’s Film." Anglica Wratislaviensia 56 (November 22, 2018): 147–61. http://dx.doi.org/10.19195/0301-7966.56.11.

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Being well read in philosophy, Samuel Beckett was familiar with George Berkeley’s works and his concept of esse est percipi which was the foundation for the philosopher’s immaterialism and spiritualism. The great Irish artist used this idea to propagate quite different ideas. In his novels and plays the idea of being seen, and heard, is, in fact, closer to Martin Buber’s notion of the need for the other than to the Bishop’s understanding of the concept. In his only script, Film, Beckett presents a vision diametrically different from that of the bishop-philosopher. Focusing on life which, as he argued in the essay Proust, is an “expiation for the eternal sin of having been born,” the playwright states that even though the main protagonist desperately avoids being seen by people or even animals, he still exists. The idea is clearly specified in the introductory note to the script written by Beckett: “All extraneous perception suppressed, animal, human, divine, self perception remains in being.”

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22

Raynor, David R. "Berkeley's Ontology." Dialogue 26, no. 4 (1987): 611–20. http://dx.doi.org/10.1017/s0012217300018199.

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Berkeley's Treatise Concerning the Principles of Human Knowledge was published in 1710, when he was only twenty-five. The public silence that greeted it stunned him. Even the ridicule that he had anticipated was initially confined to private circles. No doubt this mortifying experience reinforced his belief “that whatever doctrine contradicts vulgar and settled opinion” must “be introduced with great caution into the world”. It had, indeed, been for this reason that he had “omitted all mention of the non-existence of matter in the title-page, dedication, preface, and introduction to” his performance. In this way he hoped that “the notion of [immaterialism] might steal unawares on the reader, who possibly would never have meddled with a book that he had known contained such paradoxes”.

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23

Hight, Marc, and Walter Ott. "The New Berkeley." Canadian Journal of Philosophy 34, no. 1 (2004): 1–24. http://dx.doi.org/10.1080/00455091.2004.10716557.

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Throughout his mature writings, Berkeley speaks of minds as substances that underlie or support ideas. After initially flirting with a Humean account, according to which minds are nothing but ‘congeries of Perceptions’ (PC 580), Berkeley went on to claim that a mind is a ‘perceiving, active being … entirely distinct’ from its ideas (P 2). Despite his immaterialism, Berkeley retains the traditional category of substance and gives it pride of place in his ontology. Ideas, by contrast, are ‘fleeting and dependent beings’ (P 89) that must be supported by a mental substance. There is no doubt that Berkeley's conception of the relationship between minds and ideas is non-traditional, but that fact does not undercut his commitment to the traditional conception of substance.

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24

Huggler, Jørgen. "Peter Zinkernagel and David Favrholdt: A Response to George Berkeley in Twentieth-Century Danish Philosophy." Danish Yearbook of Philosophy 53, no. 1 (2020): 33–60. http://dx.doi.org/10.1163/24689300-bja10006.

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Abstract Berkeley’s criticism of Locke’s distinction between primary and secondary qualities is a challenge to epistemologists. Do we experience a mind-independent reality, even though we do it with the help of senses bound to give us subjective experiences? Berkeley – or a straw man by that name (i.e. Berkeley without God) – played an important part as sparring partner for an influential development of Danish theoretical philosophy in the second half of the 20th century. The protagonists here are Peter Zinkernagel (1921–2003) and David Favrholdt (1931–2012). Zinkernagel held an extraordinary appointment as research fellow at the University of Copenhagen. Favrholdt was the founding father of the Philosophical Institute at Odense University (today: University of Southern Denmark). This essay focuses on the constructive moments in Zinkernagel’s alternative to immaterialism, being based on a distinction between perception and action, and on Favrholdt’s development of a reconstruction of the distinction between primary and secondary qualities.

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25

Sørensen, Tim Flohr. "That Raw and Ancient Cold: On Graham Harman’s Recasting of Archaeology." Open Philosophy 4, no. 1 (2021): 1–19. http://dx.doi.org/10.1515/opphil-2020-0151.

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Abstract This is a comment to Graham Harman’s 2019 response to an article by Þóra Pétursdóttir and Bjørnar Olsen (2018) in which they propose that a materially grounded, archaeological perspective might complement Harman’s historical approach in Immaterialism (2016). Harman responds that his book is indeed already more archaeological than historical, stipulating that history is the study of media with a high density of information, whereas archaeology studies media with a low density of information. History, Harman holds, ends up in too much detail, while archaeology has the advantage of lending itself to the imagination. Hence, his reading of history had the aim of tempering the historical information overload, in effect making the book a work of archaeology. In this comment, I want to do three things: (1) critique the idea that archaeological and historical media are inherently different with regard to their densities of information, (2) discuss how archaeology and history approach their media, and (3) reflect on conceptualisations of “archaeology” outside the discipline itself.

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Huggler, Jørgen. "The Response to George Berkeley’s Philosophy in Twentieth-Century Danish Experimental Psychology: Edgar Rubin and Edgar Tranekjær Rasmussen." Danish Yearbook of Philosophy 51, no. 1 (2018): 47–70. http://dx.doi.org/10.1163/24689300-05101001.

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The purpose of this paper is to explore the reception of George Berkeley in a particular corner of 20th-century Danish psychology and philosophy. In contrast to philosophers, such as Peter Zinkernagel and David Favrholdt, Danish experimental psychologists, including Edgar Rubin and Edgar Tranekjær Rasmussen, made highly appreciative reference to the methodology and experimental observations of Berkeley and David Hume. This paper focuses on these psychologists’ interest in Berkeley’s ideas. I will first present Rubin’s path from a mosaic-like understanding of psychological phenomena (elemental psychology) to a holistic view, detailing what he termed adspective psychology and its method. I then turn to Rubin’s embrace of certain experimental observations made by Berkeley and, in particular, by Hume concerning the minima visibilia. The second part of the paper deals with Tranekjær Rasmussen’s interpretation of Berkeley’s work, and in particular of his immaterialism, his notion of God, and his critique of abstract ideas.

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Pippin, Robert B. "Kant on the Spontaneity of Mind." Canadian Journal of Philosophy 17, no. 2 (1987): 449–75. http://dx.doi.org/10.1080/00455091.1987.10716447.

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In the Critique of Pure Reason, Kant refers often and with no apparent hesitation or sense of ambiguity to the mind (das Gemüt). He does so not only in his justly famous destruction of rationalist proofs of immaterialism, but throughout his own, positive, ‘transcendental’ account in the Transcendental Aesthetic and Transcendental Analytic. In the first edition of the Critique, he even proposed what he adventurously called a ‘transcendental psychology’ and, although this strange discipline seemed to disappear in the second edition, he left in that edition all his frequent references to forms ‘lying in the mind,’ and to the mind, or the self, or the subject of experience, or the ego, doing this or that. Curiously, though, despite an extensive secondary literature, there is in that literature relatively little discussion of what these expressions, in a proper, strictly Kantian sense, are supposed to refer to. There are two imaginative, extremely suggestive articles by Sellars, some hints at connections with eighteenth century psychology offered by Weldon, a tenebrous book by Heidemann, and some recent attention to the general issue of ‘Kant's theory of mind’ by Ameriks and Kitcher.

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Moran, Dermont. "El idealismo en la filosofía medieval: el caso de Juan Escoto Eriúgena." Areté 15, no. 1 (2003): 117–54. http://dx.doi.org/10.18800/arete.200301.005.

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Quiero sostener en este artículo (en contra de la posición de Myles Burnyeat) que el idealismo es una posibilidad filosófica genuina previa a Descartes. En efecto, podemos encontrar una versión del idealismo que supone un concepto desarrollado de subjetividad en una sofisticada versión del Periphyseon de Escoto Eriúgena. El inmaterialismo intelectualista extremo de Eriúgena difiere del idealismo moderno en la medida en que aquél no está motivado tanto por una consideración epistemológica de argumentos escépticos relacionados con la existencia del mundo externo, cuanto por una consideración más bien teológica de las consecuencias de la doctrina de la creación divina. Eriúgena considera que el mundo es una expresión de la mente divina y que todas las cosas en él están contenidas en la mente divina. Más aun, siguiendo la tradición neoplatónica, niega la existencia de la materia como un principio independiente y considera que la creatio ex nihilo significa creatio ex deo.---“Idealism in Medieval Philosophy: The Case of Johannes Scottus Eriugena”. In this paper, I wish to argue (against Myles Burnyeat) that idealism is a genuine philosophical possibility prior to Descartes. Indeed, a version of idealism which implies a developed concept of subjectivity is actually to be found in a sophisticated version in the Periphyseon of Johannes Scottus Eriugena. Eriugena’s extreme intellectualist immaterialism differs from modern idealism in that it is motivated not so much by an epistemological consideration of skeptical arguments concerning the existence of the external world, but rather by theological consideration of the consequences of the doctrine of divine creation. Eriugena thinks of the world as an expression of the divine mind, and of all things in the world as contained in the divine mind. Furthermore, following the Neoplatonic tradition, he denies the existence of matter as a separate principle, and considers creatio ex nihilo to mean creatio ex deo.

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Gontijo, Clovis Salgado. "A Imaterialidade do Inefável: Traços Imponderáveis da Percepção Auditiva e da Experiência Musical em Vladimir Jankélévitch." Philosophy of Music 74, no. 4 (2018): 983–1012. http://dx.doi.org/10.17990/rpf/2018_74_4_0983.

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The concept of the ineffable, employed by Vladimir Jankélévitch’s philosophy of music, seems to imply, besides a limit to verbal expression, the idea of immateriality. This article will initially consider the immaterial tenor of the ineffable in two strands which particularly influenced the philosopher: Christian mysticism and Neoplatonism. A second and larger section will be devoted to the investigation of the theme in Jankélévitchian philosophy of music. Firstly, some “immaterial” features of musical experience and auditory perception, such as its indivisible, non-locatable, non-storable and non-objectifiable character will be identified. Secondly, it will focus on the intentional search of immateriality by Debussy and Fauré, who enhance the immateriality of music through specific procedures, such as the choice of diaphanous motifs, the nocturnal setting, the absence of external references, the exploration of veiled timbers and of sonorities of minimal intensity, the special use of modality and modulation. These aspects will be summed up in the conclusion, which will also question the possibility of inferring the alleged essential immateriality of music from the poetics that cultivate intangible sonorous atmospheres.

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Besedin, Artem. "Theistic metaphysics of George Berkley’s "Alciphron"." St. Tikhons' University Review 104 (December 29, 2022): 86–103. http://dx.doi.org/10.15382/sturi2022104.86-103.

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The article examines George Berkeley’s philosophy of the 1730s, a period that is seldom analyzed by commentators. The article puts forward two theses. First, in 'Alciphron’ (in particular, in dialogues IV and VII) Berkeley offers a new metaphysics in comparison with immaterialism, which can be described as descriptive, using P.F. Stroson's terminology. Second, in Berkeley's philosophical system, 'Alciphron’ should take the first place — the place of introduction. These theses are supported by analyzing the argument for the existence of the Christian God, presented in the fourth dialogue. The article shows that this argument, which is considered by most researchers only as plausible, can be strengthened by referring to the content of the seventh dialogue. The analysis of the seventh dialogue shows the importance of the so-called natural notions for Berkeley's argumentation in 'Alciphron’. Natural notions are accepted by us without any theoretical justification, they are rooted in human nature. Such natural notions include the concept of accountability. It is connected to many other concepts that characterize our attitude to the actions of free agents (for example, guilt and merit). Our reactions to human actions are similar to reactions to the language of the Creator revealed to us in nature (in the case of God our reaction is praise based on admiration for nature). Natural concepts underlie Berkeley's descriptive metaphysics, the main idea of which is that we cannot but consider phenomena as the result of the actions of free rational agents (finite and infinite). This is justified by a transcendental argument: the condition for the existence of society is belief in natural concepts; society exists and is a natural state for man; therefore, we believe in natural concepts. The use of transcendental argumentation supports the thesis the metaphysics of 'Alciphron' is descriptive.

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Shahi, Deepshikha. "Introducing Sufism to International Relations Theory: A preliminary inquiry into epistemological, ontological, and methodological pathways." European Journal of International Relations 25, no. 1 (2018): 250–75. http://dx.doi.org/10.1177/1354066117751592.

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One of the most commonly treaded pathways to address the widely recognized Eurocentric biases in International Relations has been the initiation of intellectual efforts toward the incorporation of non-Western world views. However, the greater assimilation of knowledge produced by non-Western scholars from local philosophical-experiential vantage points — that is, the integration of Chinese, Indian, or Brazilian outlooks expressed under the rubric “non-Western International Relations” — cannot make International Relations less Eurocentric or more “Global” if the following slippery grounds are overlooked: (1) if non-Western International Relations theories employ non-Western philosophical resources for generating a derivative discourse of Western/Eurocentric International Relations theories, thereby failing to transcend the conjectural boundaries of Western/Eurocentric International Relations; and (2) if non-Western International Relations theories manufacture an exceptionalist discourse that is specifically applicable to the narrow experiential realities of a native time–space zone, thereby failing to offer an alternative universalist explanation that grants a broad-spectrum relevance to Western/Eurocentric International Relations. In the light of these realizations, the present article aims to explore if “Sufism” — as a non-Western intellectual resource — is capable of offering a fertile ground for crafting a non-derivative and non-exceptionalist Global International Relations theory. In order to do this, the article employs the insights gained from the poetry of a 13th-century Sufi scholar, Jalāl ad-Dīn Muhammad Rūmī. The article draws the conclusion that Sufism, as an established philosophy with a grand temporal-spatial global spread, upholds a “threefold attribute” — namely, epistemological monism, ontological immaterialism, and methodological eclecticism — which gives it a unique foundational status to formulate a non-Eurocentric Global International Relations theory.

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Dos Santos, Evaniel Brás. "FILOSOFIA NATURAL E IMATERIALIDADE EM TOMÁS DE AQUINO." Síntese: Revista de Filosofia 45, no. 142 (2018): 283. http://dx.doi.org/10.20911/21769389v45n142p283/2018.

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Resumo: O presente estudo investiga se, para Tomás de Aquino, a filosofia natural enquanto matriz disciplinar faz referência à imaterialidade. Para tanto, inicialmente é discutida a questão sobre a relação entre a filosofia natural e a imaterialidade a partir da temática que aborda a locomoção celeste. Posteriormente, o estudo se concentra na diferença entre a filosofia natural de Tomás e a filosofia natural de Aristóteles. Enfim, o texto conclui mostrando a razão central pela qual a filosofia natural de Tomás requer que o primum principium motus seja imaterial e eficiente.Abstract: The present study investigates whether, for Thomas Aquinas, natural philosophy as a disciplinary matrix refers to immateriality. In order to do so, the relation between natural philosophy and immateriality is first discussed based on the question of celestial locomotion. Subsequently, the study focuses on the difference between Thomas Aquinas’ natural philosophy and Aristotle’s natural philosophy. Finally, it shows the central reason why the author’s natural philosophy requires the primum principium motus to be immaterial and efficient.

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33

Fleming, Patrick. "Berkeley's Immaterialist Account of Action." Journal of the History of Philosophy 44, no. 3 (2006): 415–29. http://dx.doi.org/10.1353/hph.2006.0039.

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34

McGowan, William H., and William Bowman Piper. "Immaterialist Aesthetics." South Central Review 8, no. 3 (1991): 115. http://dx.doi.org/10.2307/3189263.

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35

Johnson, Mark F. "Immateriality and the Domain of Thomistic Natural Philosophy." Modern Schoolman 67, no. 4 (1990): 285–304. http://dx.doi.org/10.5840/schoolman199067453.

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36

Efremova, N. V. "About Avicennа’s modification of Aristotelian hylemorphism: immaterialization of the human soul". Orientalistica 6, № 5 (2024): 927–42. http://dx.doi.org/10.31696/2618-7043-2023-6-5-927-942.

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The article continues our study of the reception of aristotelian psychology in the philosophy of the greatest thinker of classical Islam — Ibn Sina (Avicenna, 980– 1037), which has been begun in this journal (2021, No. 4). Endowing aristotelism with an immortological dimension, the Muslim philosopher transforms hylemorphism into entelechism, justiϐies the substantiality of the soul, its incorporeality and incorruptibility. In avicennian reconstruction of aristotelian treatise “On the Soul” primary attention is paid to criticism of the opinions on the soul as harmony or mixture, as well as to the interpretation of Stagirite’s thesis about the non-magnitudeness of mind in a sense of assertion about soul’s immateriality resulting from its status as a substratum of intelligibles. The article also highlights Ibn-Sina’s modiϐication of the relevant statements regarding the organs of the rational soul.

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37

THERON, STEPHEN. "INTENTIONALITY, IMMATERIALITY AND UNDERSTANDING IN AQUINAS." Heythrop Journal 30, no. 2 (1989): 151–59. http://dx.doi.org/10.1111/j.1468-2265.1989.tb00110.x.

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38

Ibrahim, T., and N. V. Efremova. "On Averroes’ response to al-Ghazali’s critique of Falsafa interpretation of bodily resurrection." Minbar. Islamic Studies 16, no. 4 (2024): 816–32. http://dx.doi.org/10.31162/2618-9569-2023-16-4-816-832.

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This article serves as an introduction to the translation of the section on bodily resurrection, from the book «The Incoherence of the Incoherence» (Tahāfut at-Tahāfut) of the peripatetic philosopher Ibn Rushd (Averroes, 1126–1198), written in response to the work of the theologian-asharite al-Ghazali (1058–1111) «The Incoherence of the Philosophers» (Tahāfut al-Falāsifa). The paper reveals the presentist-intellectualist intention of Falsafa eschatology; it also gives a compendium of the polemics of two thinkers around two related issues that are the rational proofs for the immateriality of the soul and its incorruptibility. Moreover, the research provides a brief summary of the section of the Ghazalian book regarding resurrection. The authors also disclose the connection between the book of Ibn Rushd and his earlier theological and polemical treatises «On the correlation between philosophy and religion» and «On the methods of proof for the principles of creed».The article is intended to serve as an introduction to the translation of the section on bodily resurrection, which concludes the book of the peripatetic philosopher Ibn Rushd (Averroes, 1126–1198) «The Inconsistency of Inconsistency», compiled in refutation of the critical treatise «The Inconsistency of the Teachings of the Philosophers» by the mutaqallimah-ash'arite al-Ghazali (1058–1111).

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39

González Arribas, Brais. "Graham Harman: entre el realismo y el correlacionismo." Revista de Filosofía Laguna, no. 51 (2022): 29–41. http://dx.doi.org/10.25145/j.laguna.2022.51.02.

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This article argues that Graham Harman’s philosophy navigates between realism, an immaterialist realism in his case, in the framework of ontology and correlationism in that of epistemology, the latter aspect that he cannot avoid despite raising a post-anthropocentric thinking. To explain Harman’s theoretical proposal, we analize the central axis of his ontology, objects, also explaining how his definition deviates from the classical perspectives on these objects, and we study the way in which they are linked to each other, an issue that will lead to defend the correlationist character of Harman’s epistemology

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40

Thalberg, Irving. "The Immateriality of 'Abstract Objects' and the Mental." Analysis 46, no. 2 (1986): 93. http://dx.doi.org/10.2307/3328181.

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41

Grandi, Giovanni B. "The extension of color sensations: Reid, Stewart, and Fearn." Canadian Journal of Philosophy 41, S1 (2014): 50–79. http://dx.doi.org/10.1080/00455091.2014.897475.

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According to Reid, color sensations are not extended nor are they arranged in figured patterns. Reid further claimed that ‘there is no sensation appropriated to visible figure.’ Reid justified these controversial claims by appeal to Cheselden's report of the experiences of a young man affected by severe cataracts, and by appeal to cases of perception of visible figure without color. While holding fast to the principle that sensations are not extended, Dugald Stewart (1753–1828) tried to show that ‘a variety of colour sensations is a necessary means for the perception of visible figure.’ According to John Fearn (1768–1837), two motives appear to be central to Reid's views about color sensations and extension: his commitment to the Cartesian doctrine of the immateriality of the soul, and his attempt to evade ‘Hume's dilemma’ about the existence and immateriality of the soul.

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42

Segal, Robert A. "On Mills' ‘Jung's Metaphysics’." International Journal of Jungian Studies 6, no. 3 (2014): 217–26. http://dx.doi.org/10.1080/19409052.2014.921225.

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Despite his patient attempt to reconstruct Jung's metaphysics, Jon Mills fails to show that Jung was a metaphysician or even a philosopher of science and perhaps even a scientist. Mills seems to equate metaphysics with the postulation of immaterial entities – notably, archetypes. But on the one hand metaphysics can be materialist as well as dualist. On the other hand it is a speculative enterprise. A metaphysician would not simply announce the existence of immateriality but would seek to prove that immateriality fits the nature of reality as already known. Jung's metaphysics, which for him means sheer pronouncements, constitutes neither psychologism nor idealism, as Mills seems to agree. But Jung is not a Kantian, either. Jung should be treated as a great psychologist, but not as a thinker.

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43

Ryan, Todd. "Berkeley au siecle des lumieres. Immaterialisme et scepticisme au XVIIIe siecle (review)." Journal of the History of Philosophy 42, no. 4 (2004): 495–96. http://dx.doi.org/10.1353/hph.2004.0076.

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44

Nevitt, Turner C. "Thomas Aquinas On The Immateriality Of The Human Intellect." American Catholic Philosophical Quarterly 96, no. 4 (2022): 660–63. http://dx.doi.org/10.5840/acpq2022964264.

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45

Fatoorchi, Pirooz. "Self-Knowledge and a Refutation of the Immateriality of Human Nature." International Philosophical Quarterly 60, no. 2 (2020): 189–99. http://dx.doi.org/10.5840/ipq202054149.

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The paper deals with an argument reported by Razi (d. 1210) that was used to attempt to refute the immateriality of human nature. This argument is based on an epistemic asymmetry between our self-knowledge and our knowledge of immaterial things. After some preliminary remarks, the paper analyzes the structure of the argument in four steps. From a methodological point of view, the argument is similar to a family of epistemological arguments (notably, the Cartesian argument from doubt) and is vulnerable to the same objection that can be raised against that form of reasoning. The last section points out that the argument can be used indirectly to highlight the weakness in some arguments for the claim that there is something immaterial in human beings.

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46

Jakapi, Roomet. "Loomislugu filosoofias: hr Berkeley vastus Lady Percivalile." Mäetagused 81 (December 2021): 151–60. http://dx.doi.org/10.7592/mt2021.81.jakapi.

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The paper discusses George Berkeley’s metaphysical account of the Creation in his work Three Dialogues Between Hylas and Philonous (1713). As we know from Berkeley’s correspondence, his detailed attempt to show that his immaterialist philosophy is compatible with the Mosaic description of the Creation was occasioned by an objection from the wife of his friend Sir John Percival. According to Berkeley’s philosophy, only minds and ideas exist. Physical things such as books and trees are mere collections of ideas in human minds. No thing can exist unless there is a mind to perceive it. Yet the Mosaic story states that many things were created and existed before humans came into being. Lady Percival pointed out that Berkeley’s view makes it hard to understand how things could be created if there were no human beings around to perceive them. In response, Berkeley offered a sophisticated metaphysical construct in which the creation of the physical world is interpreted as God’s decree to produce certain kinds of ideas in potential perceivers. The paper aims to show how Berkeley’s response to Lady Percival’s objection reflects the complicated relationship between philosophy and revealed religion in the early 18th century. Berkeley’s commitment to biblical truth sets significant limits to his philosophical speculation.

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47

Paul, Christiane. "The myth of immateriality – presenting new media art." Technoetic Arts 10, no. 2 (2012): 167–72. http://dx.doi.org/10.1386/tear.10.2-3.167_7.

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48

Klima, Gyula. "Aquinas on the Materiality of the Human Soul and the Immateriality of the Human Intellect." Philosophical Investigations 32, no. 2 (2009): 163–82. http://dx.doi.org/10.1111/j.1467-9205.2008.01368.x.

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49

del Olmo, Ismael. "Against Scarecrows and Half-Baked Christians." Hobbes Studies 31, no. 2 (2018): 127–46. http://dx.doi.org/10.1163/18750257-03102001.

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The aim of this paper is to trace Thomas Hobbes’s arguments for the rejection of spiritual possession in Leviathan (1651). Several layers of Hobbes’s thought converge in this subject: his suggestion regarding the sovereign’s right to control religious doctrine; his mechanistic critique of incorporeal substances; his tirade against demonology and Pagan philosophy; his ideas about fear and the natural seeds of religion; his Biblical criticism. Hobbes’s reflections over the matter of spiritual possession allowed him to simultaneously attack institutionalized and charismatic supernatural experiences, rejecting on Biblical as well as philosophical grounds the possibility of demonic and divine possession. This assault on traditional pneumatology led him to new interpretations of the notions of spirit and immateriality, a core element in Leviathan’s resignification of the interaction between nature and supernature. The paper will address Hobbes’s call for a civil exorcism―political, exegetical, and philosophical―against the spiritual powers that possess the Commonwealth.

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50

Adar, Einat. "‘The Young Fellow of Trinity College’: Beckett, Berkeley, and the Genesis of Murphy." Journal of Beckett Studies 32, no. 2 (2023): 145–61. http://dx.doi.org/10.3366/jobs.2023.0401.

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The article revisits the reference to the 18th century Irish philosopher George Berkeley in Samuel Beckett's first published novel, Murphy. Previous scholarship assumed that references to Berkeley's theory of immaterialism were inherent to the novel's exploration of the relations between the mind and the world. However a comparison of the novel's manuscript, typescript and the final printed version reveals that they were a relatively late addition. As Beckett was typing up the manuscript in June 1936 he expanded on a previous cryptic allusion to Berkeley, and added two more. Beckett's reluctance to engage with Berkeley in the earlier version may be due in part to his scepticism towards the Irish Revival which adopted the famous philosopher as a national model for Irish thinking. It was Beckett's reading of Arnold Geulincx in 1936, it is argued, that made him revisit Berkeley's views and contrast them with Geulingian ethics which he viewed more favourably. The first reference to Berkeley in the published novel echoes a comparison he made between him and Arnold Geulincx in a letter to McGreevy, highlighting the relevance of this reference point for Beckett's treatment of Berkeley. The denial that Murphy's mind was ‘involved in the idealist tar’ is shown to be subsequent to Beckett's reading of Geulincx. Finally, the reference to ‘percipi’ and ‘percipere’ in the description of Murphy's state following his game of chess with Mr. Endon is correlated with Geulincx's ethics to suggest that, however briefly, Murphy becomes aware of his own impotence.

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