"Berkeley's Lockean Religious Epistemology," Journal of the History of Ideas 75 (2014): 417-438.
Berkeley's main aim in his well-known early works was to identify and refute "the grounds of Scepticism, Atheism, and irreligion." This appears to place Berkeley within a well-established tradition of religious critics of Locke's epistemology, including, most famously, Stillingfleet. I argue that these appearances are deceiving. Berkeley is, in fact, in important respects an opponent of this tradition. According to Berkeley, Locke's earlier critics, including Stillingfleet, had misidentified the grounds of irreligion in Locke's philosophy while all the while endorsing the true grounds of irreligion themselves. Locke's epistemology is innocent; matter and abstraction are to blame.
"Understanding Omnipotence" (with Alexander R. Pruss), Religious Studies 48 (2012): 403-414
An omnipotent being would be a being whose power was unlimited. The power of human beings is limited in two distinct ways: we are limited with respect to our freedom of will, and we are limited in our ability to execute what we have willed. These two distinct sources of limitation suggest a simple definition of omnipotence: an omnipotent being is one that has both perfect freedom of will and perfect efficacy of will. In this paper we further explicate this definition and show that it escapes the standard objections to divine omnipotence.
"Thomas Reid on Character and Freedom," History of Philosophy Quarterly 29 (2012): 159-176
According to Thomas Reid, an agent cannot be free unless she has the power to do otherwise. This claim is usually interpreted as a version of the Principle of Alternate Possibilities. Against this interpretation, I argue that Reid is committed to the seemingly paradoxical position that an agent may have the power to do otherwise despite the fact that it is impossible that she do otherwise. Reid's claim about the power to do otherwise does not, therefore, entail the Principle of Alternate Possibilities. When it is an agent's character that deprives her of alternate possibilities, she is not thereby deprived of either power or freedom, and this is true even if the agent was not free or active in the formation of her character.
"The Semantics of Sense Perception in Berkeley," Religious Studies 44 (2008): 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 an account of the semantics of the perceptual language, using Berkeley's theory of reference for human language as a guide.
"Matter, God, and Nonsense: Berkeley's Polemic against the Freethinkers in the Three Dialogues" in Berkeley's Three Dialogues: New Essays, ed. Stefan Storrie (Oxford University Press, forthcoming)
In the Preface to the Three Dialogues, Berkeley says that one of his main aims is to refute the free-thinkers. Puzzlingly, however, we are then treated to a dialogue between two Christians in which the free-thinkers never reappear. This is related to a second, more general puzzle about Berkeley's religious polemics: although Berkeley says he is defending orthodox conclusions, he also reminds himself in his notebooks "To use the utmost Caution not to give the least Handle of offence to the Church or Church-men." What is Berkeley worried about? Both of these puzzles are solved by the recognition that the argument against matter in the Three Dialogues is patterned after an argument for atheism that Berkeley attributed to Anthony Collins. Berkeley's aim is thus to use the free-thinkers' own premises and arguments against them. In doing this, however, he rejects doctrines many churchmen held dear -- most notably, the doctrine of divine analogy.
"Infinite Power and Finite Powers" in The Infinity of God: Scientific, Theological, and Philosophical Perspectives, ed. Benedikt Paul Göcke and Christian Tapp (Notre Dame University Press, forthcoming)
Alexander Pruss and I have proposed an analysis of omnipotence which makes no use of the problematic terms 'power' and 'ability'. However, this raises an obvious worry: if our analysis is not related to the notion of power, then how can it count as an analysis of omnipotence, the property of being all-powerful, at all? In this paper, I show how omnipotence can be understood as the possession of infinite power (general, universal, or unlimited power) rather than the possession of particular powers. I then argue that the ordinary notions of particular powers or abilities can be understood as applying vague limitations to the notion of infinite power. The vagueness of these limitations is the source of the well-known difficulties in the analysis of ability.
"Berkeley's Philosophy of Religion" in The Continuum Companion to Berkeley, ed. Richard Brook and Bertil Belfrage (Bloomsbury, forthcoming)
"Omnipotence" in The Internet Encyclopedia of Philosophy, ed. James Fieser and Bradley Dowden (November 8, 2011)
Review of The Puzzle of Existence: Why Is There Something Rather Than Nothing?, ed. Tyron Goldschmidt, Faith and Philosophy 31 (2014): 341-344
Work in Progress
Language and the Structure of Berkeley's World, monograph under review
Berkeley's philosophy is meant to be a defense of commonsense. However, Berkeley's claim that the ultimate constituents of physical reality are fleeting, causally passive ideas appears to be radically at odds with commonsense. In particular, such a theory seems unable to account for the robust structure which commonsense (and Newtonian physics) takes the world to exhibit. The problem of structure, as I understand it, includes the problem of how qualities can be grouped by their co-occurrence in a single enduring object and how these enduring objects can bear spatiotemporal, causal, and other relations to one another. I argue that Berkeley's solution to these problems lies in his views about language. At one level, human language allows us to exploit patterns in our perceptions to construct a highly structured representation of the physical world which allows us to make accurate predictions at minimal cognitive expense. At a deeper level, these patterns occur in perception because our perceptions themselves form a language in which God speaks to us.
"How Berkeley's Gardener Knows his Cherry Tree"
In the Three Dialogues, Berkeley aims to defend the gardener's knowledge of his cherry tree against the Cartesians, who claim that genuine knowledge (certainty) of bodies requires sophisticated philosophical argument, and against Locke, who holds that sensitive knowledge is a 'second-class' sort of knowledge, inferior to intuition and demonstration. The core of this defense is Berkeley's immaterialism, his view that the esse of sensible things is percipi. This has sometimes been taken to commit Berkeley to the implausible claim that the gardener (and the 'illiterate bulk' more generally) endorses the esse is percipi principle. I argue that Berkeley need not, and does not, endorse this implausible claim. Instead, Berkeley regards the esse is percipi principle as a rule for the use of the words 'is' and 'exists'. According to Berkeley, the gardener follows this rule although he is unable to state it.
"Mereological Idealism" in Idealism: New Essays in Metaphysics, ed. Tyron Goldschmidt and Kenneth L. Pearce (Oxford University Press, forthcoming)
According to commonsense, some collections of objects compose wholes, and others do not. However, philosophers have found serious difficulties with attempts to preserve this thesis, and especially with attempts to preserve the existence of just those composite objects recognized by commonsense. In this paper, I defend a classical solution to this problem: "it is the mind that maketh each thing to be one" (Berkeley, Siris, sect. 356). According to this view, which I call 'mereological idealism,' it is when a plurality is united in thought under a concept that a unified whole comes to exist. After explaining the view in more detail, I show how it escapes three standard arguments against commonsense views of composition.
"Arnauld's Verbal Distinction Between Ideas and Perceptions"
In his dispute with Malebranche about the nature of ideas, Arnauld endorses a form of direct realism. This appears to conflict with views put forward by Arnauld and his collaborators in the Port-Royal Grammar and Logic where ideas are treated as objects in the mind. This tension can be resolved by a careful examination of Arnauld's remarks on the semantics of 'perception' and 'idea' in light of the Port-Royal theory of language. This examination leads to the conclusion that Arnauld's ideas really are objects in the mind, and not perceptual acts as many commentators hold. What Arnauld denies is that these mental objects are really distinct from the external objects they represent. Instead, Arnauld holds that, by the act of conception, the external objects themselves - not copies - come to be present in the mind and are therefore called 'ideas'.
"Leibniz and the Veridicality of Body Perceptions" (formerly known as "Leibniz on Phenomenalism, Mechanism, and the Great Chain of Being")
According to Leibniz's late metaphysics, sensory perception represents to us as extended, colored, textured, etc., a world which fundamentally consists only of non-spatial, colorless entities, the monads. It is a short step from here to the conclusion that sensory perception radically misleads us about the true nature of reality. In this paper, I argue that this oft-repeated claim is false. Leibniz holds that in typical cases of body perception the bodies perceived really exist and have the qualities, both primary and secondary, they are perceived to have. At the same time, Leibniz holds that our perceptions of these bodies are accurate representations of the monads from which the bodies result. The contrary thesis - that our body perceptions are misrepresentations of the monads - stems from a misunderstanding of Leibniz's theory of confused concepts and his phenomenalist account of the nature of body. Clarifying these issues will have important consequences for our understanding of Leibniz's idealistic metaphysics and the manner in which that metaphysical theory is meant to support mechanistic science.
"A Leibnizian Theory of Miracles"
Most accounts of miracles assume that a necessary condition for an event's being miraculous is that it be, as Hume put it, "a violation of the laws of nature." However, any account of this sort will be ill-suited for defending the major Western religious traditions because, as I will argue, classical theists should not believe in violations of the laws of nature. In place of the rejected Humean accounts, this paper seeks to develop and defend a Leibnizian conception of miracles on which an event is said to be miraculous just in case we can discover its final cause but not its efficient cause.
"Can Berkeley's God Raise the Same Body Transformed?" Presentation to the Society of Christian Philosophers, Pacific Division Conference: Mind, Body and Free Will. Riverside, CA, October 31, 2008.
Orthodox Christianity affirms a bodily resurrection of the dead. That is, Christians believe that at some point in the eschatological future, possibly after a period of (conscious or unconscious) disembodied existence, we will once again live and animate our own bodies. However, our bodies will also undergo radical qualitative transformation. This creates a serious problem: how can a body persist across both temporal discontinuity and qualitative transformation? After discussing this problem as it appears in contemporary philosophical literature on the resurrection, I will argue that George Berkeley's immaterialist metaphysics is more successful than either physicalism or dualism in escaping objectionsto resurrection based on the problem of qualitative transformation. In order to accomplish this, I will first discuss Berkeley's views on the metaphysics of so-called 'ordinary' objects, including human bodies, and then apply this view to the resurrection of the dead, ultimately showing that, for Berkeley, the radical transformation of the body in the resurrection is no more problematic than the case of a straight oar appearing bent when one end is inserted in water.