bluuebunny/crossref_metadata_2025_split huggingface dataset:
Lockean Ideas, Some Details
Authors: Bennett Jonathan 
Published: October 2003

Abstract
Lockean ideas (especially complex ones) are sometimes regarded as images, sometimes not, especially when Locke grants them logical structure. His two accounts of abstract ideas, Berkeley's attacks on them, and Hume's variant on one of those attacks is covered. How ideas relate to concepts in Locke's thought and his strong tendency to identify ideas with qualities is also described.
Locke on Essences
Authors: Bennett Jonathan 
Published: October 2003

Abstract
Carries an exposition and defence of Locke's view that no individual has, per se, any essential qualities. His views about the essences of kinds—nominal and real—is given. He connected nominal essences with meanings, but Leibniz and Kripke showed that meanings involve real essences as well. Locke's unstable view about how essences relate to universals is also dealt with.
Substance in Locke
Authors: Bennett Jonathan 
Published: October 2003

AbstractLocke wrote both scornfully and acceptingly about the thought of ‘substance’, understood as the substratum of all qualities. This is because he was trying to talk about the notion of a thing; he thought we could not do without the ‘thing’ thought, but that it could not satisfy his own theory about how a general word comes to have a meaning. The chapter shows how he could have avoided the second horn of this dilemma; it also discusses Ayers's rival interpretation of the texts on substratum.
Berkeley Against Materialism
Authors: Bennett Jonathan 
Published: October 2003

AbstractGiven the foundationalism that they all shared, Descartes, Locke, and Berkeley all had a problem about evidence for the existence of matter. Unlike the other two, Berkeley said that there is no evidence for it: he rejected the thesis that there is matter as being contrary to common sense, not supported by evidence, certainly false, and conceptually defective. Locke's tendency to identify qualities with ideas becomes firm, open theory for Berkeley, and has much to do with his case for immaterialism.
Berkeley on Spirits
Authors: Bennett Jonathan 
Published: October 2003

Abstract
For Berkeley, a spirit is a substance, understood in the substratum way that he attacked where material substances are in question. He opposed solipsism, as did Descartes and Locke, on the grounds that some of his ideas came to him unbidden and were therefore caused by external things. Holding (as Reid did) the puzzling view that only spirits can be causes, Berkeley concludes that there are spirits other than himself; his conclusion that there are other finite spirits is not well argued for. Berkeley is committed to holding that the only events a spirit can cause are the beginnings of ideas within itself; he has no basis for holding—and only thinly and intermittently does hold—that we cause the movements of our bodies.
Berkeleian Sensible Things
Authors: Bennett Jonathan 
Published: October 2003

Abstract
Berkeley's proposal that a sensible thing is a collection of ideas is not well thought out: it is supposed to license the saying that one can perceive a house (say); but one does not perceive the collection, only a part of it. Evidence is given that Berkeley did not care much for this topic: his more considered view was that the messy talk of ‘the vulgar’ about houses, trees etc. was not worth careful salvage. He cared little about the continuity of sensible things, and did not seriously argue that God must exist to perceive things when we do not. His immaterialism is a form of idealism, with only faint signs of phenomenalism; reasons are given here why he did not take the phenomenalist route whole‐heartedly.
Hume's ‘Ideas’
Authors: Bennett Jonathan 
Published: October 2003

Abstract
Contains remarks on the kind of philosopher Hume was; the subtle interplay in his work between logical analysis and naturalistic psychology. His distinction between ideas and impressions; his attempt to use it to differentiate experiencing from remembering, both from thinking or imagining and his account of memory are described. His ‘copy thesis’ says that every (1) simple idea is (2) copied from (3) an earlier impression; a defence is given here for reconstruing it as saying that every (1) word that cannot be verbally defined must be (2) explicable in terms of its bearing upon (3) experience of the objective world.
Hume and Belief
Authors: Bennett Jonathan 
Published: October 2003

AbstractLocke discusses the formation of propositional thoughts, but takes for granted the difference between thinking P and believing that P. Hume does the reverse: theorizes about belief, while helping himself to propositional thoughts. He rightly holds that wondering does not differ from believing in propositional content; the only difference he can find is in how vivaciously the relevant propositional idea occurs in the person's mind. This is a bad account of belief, though there is much instructive philosophy in Hume's arguments for it.
Some Humean Doctrine About Relations
Authors: Bennett Jonathan 
Published: October 2003

Abstract
Within the genus of (philosophical) relations, Hume distinguishes a species of ‘natural’ relations: resemblance, contiguity in time and place, and causation. His doctrine of the association of ideas involves causation: an idea will be apt to cause the mind to have another idea that relates in a certain way to the first idea. Complexities within this doctrine are teased apart. Hume's extremely strange section entitled ‘Knowledge’, in which he theorizes about seven kinds of relations, is explained.
Hume on Causation, Negatively
Authors: Bennett Jonathan 
Published: October 2003

Abstract
Hume argues that we have no idea of a necessitating tie between any pair of events, and no basis for conjecturing—as Locke did—that such a tie exists. In the course of discussing this, he says he will ‘beat about the neighbouring fields’ and discuss the question of what is going on when we infer effects from causes, and the question of why we think it necessary that every event has a cause. The former question is directly linked to his own positive views on causation; the latter is not. Hume argues that there is no real causal necessity from the premise (shared with Descartes) that no state of the world absolutely necessitates any subsequent state. His reasons for tying causal necessity to absolute necessity are explained and defended.
Hume on Causation, Positively
Authors: Bennett Jonathan 
Published: October 2003

AbstractHume's best account of causation says that when we make causal judgements, we express our inclination to conduct a certain inference, and that we are caused to have this inclination by patterns in our past experience. The account becomes untenable, and even absurd, when Hume tries to supply an impression from which an idea of necessity might be copied, and fixes on our feeling (impression) of being compelled to have a certain expectation. Discussion of the view that Hume was a realist about causal necessity, and merely held that we cannot have any knowledge of it is also expressed.
Reason
Authors: Bennett Jonathan 
Published: October 2003

AbstractHume shares many philosophical opinions with Spinoza, including the view that there is no sharp radical intellectual difference in kind between humans and other animals. His account of reason's role in demonstrative reasoning is unstable and unclear: it involves a compulsion on the thinker's part, but not a compulsion to believe the conclusion. He offers a sceptical attack on reason—fighting it with its own weapons—purporting to show that none of its deliverances has any probative force whatsoever. In fact, it fails in two ways to secure this sceptical result. Hume, who thinks it does succeed, says that nevertheless nobody will be affected for long by that result; and he takes this as evidence of the robustness of human nature.
Locke on Diachronic Identity‐Judgements
Authors: Bennett Jonathan 
Published: October 2003

Abstract
Locke's great chapter on identity and diversity starts with an account of what it is for a single atom to last through time, then a single mass of matter, a single organism (including a single man), and finally a single person. The core of personal identity, he says, lies in a connectedness of ‘consciousness’, which seems to consist mainly in memory‐links. His conditions for identity are in one way too strong, in another too weak; but the account is enormously instructive. So is his thesis that person is a forensic concept, and that it would be, though possible, unjust for God to allow one person to be constituted successively out of several substances.
Hume and Leibniz on Personal Identity
Authors: Bennett Jonathan 
Published: October 2003

AbstractHume's section ‘Of Personal Identity’ owes its shape to Locke's, and Hume evidently wants to capture and explain any of Locke's results that he thinks are true. Where Locke argues from conceptual intuitions about possible cases, Hume argues from high theory. He holds that all diachronic identity‐statements are, strictly speaking, false; but he has a theory about which of them will pass muster as truths in everyday life; and this, he thinks, enables him to predict which judgements of personal identity we will accept and which we will not. He recants his entire account in an appendix to the Treatise, for a cryptically expressed reason that seems to be valid. In Hume's view, there are strictly no persons, but what passes for persons in everyday life are sequences of perceptions, united in certain ways. Leibniz's main account of what a substance is is strikingly similar to that; likenesses and differences are teased out.
A History of the Churches in Australasia
Authors: Breward Ian 
Published: October 2003

AbstractDistinctive forms of Christianity have emerged in Australia, New Zealand, and the Pacific Islands since the late eighteenth century. With European and North American roots, they have successfully intermixed with local cultures, despite the influence of the colonizing powers and their missionaries. Pacific Island Christians, both the Melanesians and the Polynesians, have successfully retained a unitive religion and social order, though that was much less possible for Aborigines, Kanaks and Maori, because they were so outnumbered by their colonizers. Protestantism and Roman Catholicism have been the dominant forms of Christianity, though Orthodoxy has been significant in Australia since the 1950s. In two centuries, significant changes have occurred in worship, theology, and patterns of discipleship, as well as in relationships with government and in the public face of religion. Since the 1960s, there has been a major decline of numbers attending worship and professing denomination allegiance, especially in the under 40s. Widening roles for women, including ordination, ecumenical cooperation, reunion, a growing emphasis on social justice, and liberalized views on sexuality, marriage, and parenting have been divisive and underlined Christian pluralism. Migration has brought all the major world religions to Australia. The churches have continued to be major partners with governments in education, the social services, as well as the economy, with members contributing substantially to philanthropy, voluntary community service, and civil society.
From Missions to Churches
Authors: Breward Ian 
Published: October 2003

AbstractBritish and French missions and colonization were closely related. The pace of Christianization varied, for Pacific Islanders and Aborigines were not just passive recipients, but actively sought advantages from conversion and formed adjustment cults. As migration increased, settler churches were formed. Lay participation was stronger than in their homelands. Resistance to the principle of establishment was considerable, though government subsidies to churches were important in certain Australian colonies.
Organizing Christian Churches from the 1830S to the 1870s
Authors: Breward Ian 
Published: October 2003

AbstractDenominations played an important part in the construction of colonial societies. Colonial education, health care, social welfare, the press, philanthropy, and politics were all shaped by Christian influences. Sectarianism was a distorting factor throughout the region, but was used by some Melanesians and Polynesians to their own advantage. Islanders created their own kinds of Christian society, while settler churches established new kinds of governance and ministry to cope with the constraints of distance and isolation.
The Making of Christian Societies
Authors: Breward Ian 
Published: October 2003

AbstractVisions of a Christian society in the South Pacific varied within Protestantism, as well as between Protestants and Roman Catholics. Some settlers argued for a secular society, as distinct from one without religious tests or an established church. Primary education was the main area of disagreement, with secular systems established in most colonies by the 1870s, leaving Roman Catholics and Lutherans to finance their own schools. Pressures for political and religious cooperation were strong, leading to Methodist and Presbyterian unions and federation of the Australian colonies. Land wars in New Zealand and New Caledonia left a bitter legacy.
New Opportunities for Mission and Service
Authors: Breward Ian 
Published: October 2003

AbstractMissionary expansion and consolidation continued, with French and German missions joining British ones in Melanesia and Papua New Guinea. Aboriginal missions were recommenced in Northern Australia. Hundreds of Pacific Islanders were a vital part of this missionary expansion, demonstrating the strength of their churches. Colonial denominations reflected the energies and tensions of their parent bodies in their response to urbanization, doctorial and intellectual challenges, as well as the constant pressures of settlement expansion
Wars and Depression
Authors: Breward Ian 
Published: October 2003

AbstractThe two World Wars profoundly affected the region and its churches, as did the consequences of the great Depression of the 1920s and 1930s. Sectarianism began to decline, but Protestant and Roman Catholic subcultures were still very influential. Protestant denominational commitment was slowly declining and various remedies were offered to regain credibility, some of which were divisive, like Socialism and Liberalism. Pacific Island churches were breaking out of their missionary structures, just as some women were rejecting their exclusion from government and leadership in the churches.
Creating New Societies
Authors: Breward Ian 
Published: October 2003

AbstractThe 1950s and 1960s were a time of great expansion and optimism for the churches of the region. New kinds of architecture, education, theology, and music reflected economic and social changes that were creating a climate of pluralism and individuality, reinforced by the coming of television and the expansion of secondary and university education.Vatican II and Protestant ecumenism and the roles of women changed church relations and Pentecostalism helped to reshape worship and piety. Pacific Island churches became self‐governing, as did their island groups, while adjustment cults underlined the religious creativity of Melanisians.
Searching for Credibility
Authors: Breward Ian 
Published: October 2003

AbstractThe latter part of the twentieth century was marked by an increasingly diverse set of religious answers to the questioning of traditional forms of Christianity. Disputes over the role of women, family, and sexuality were very divisive. Attendance at worship and involvement fell dramatically, while interest in alternative forms of spirituality increased, military coups and civil wars in the once‐stable Pacific Islands were reminders of the fragility of apparently Christian societies and the limitations of their churches. Yet the partnership of government and churches in education, health care, and social welfare had never been stronger. Nor had ecumenism.
Conclusion
Authors: Breward Ian 
Published: October 2003

AbstractRoman Catholicism emerged as the largest denomination in the region, while Protestant dominance was seriously weakened by a variety of factors. The 1960s and 1970s were a time of significant transition and modernization. Migration brought the great world religions to the region, along with multiculturalism, challenging the exclusive faith claims of the churches. Regional Christianity has developed distinctive features of toleration, compassion, concern for social justice, missionary energy and a democratic spirit.
The Book Called Isaiah
Authors: Williamson H. G. M. 
Published: October 2003

AbstractThe book analyses and assesses the various methods and approaches used by nineteenth‐ and twentieth‐century scholars researching into the theme of the unity and diversity of the compositional structure of the Old Testament book of Isaiah. It considers the differences between the traditional, historical–critical, form of Old Testament study and the more modern, post‐critical literary reading, and argues that a more intensive application of the traditional methods would be of great value in studying the unity of the book of Isaiah and in interpreting its message. Focusing on one particular phase in the composition of Isaiah and on the relationship of the central section, known as ‘Deutero‐Isaiah’, to the other parts of the book and to other Old Testament writings, it investigates the literary influences on Deutero‐Isaiah and analyses his subsequent editorial contribution to the continuing prophecy of the judgement and salvation of Israel, thereby reinforcing the argument that critical analysis must precede interpretation.
Recent Study of the Book Called Isaiah
Authors: Williamson H. G. M. 
Published: October 2003

AbstractOpens with a presentation of the main theories on the multiple authorship of the book named after the eighth‐century b.c. Judaean prophet Isaiah. Sets out the theories of Döderlein and Duhm on the book's three major historical and compositional sections, known as Proto‐, Deutero‐ and Trito‐Isaiah, and considers the significance of multiple authorship for the validity of the book's predictive prophecy. It then presents a ‘selective but representative’ review of academic research into the process of combination into a single book and into the historical and compositional relationship of Deutero‐Isaiah to Proto‐Isaiah, classifies the different approaches to the ‘modern period of study of the “unity” of Isaiah’ from the 1980s onwards, and ends by considering whether or not tracing the history of the book's composition can result in an adequate understanding of its present form.
Isaiah Chapter 6
Authors: Williamson H. G. M. 
Published: October 2003

AbstractThis chapter uses a detailed analysis of the account of Isaiah of Jerusalem's vision and commissioning in Ch. 6 as the basis for an investigation of the literary and historical relationship between Proto‐ and Deutero‐Isaiah. It discusses the work of scholars such as C.F. Whitley and O. Kaiser on establishing a date for this chapter and examining its links with the Deuteronomic concept of prophecy, and considers key linguistic elements that appear to have influenced the later Isaiah tradition, with reference to the work of R.E. Clements.
On Writing and Witnesses
Authors: Williamson H. G. M. 
Published: October 2003

Abstract
Investigates Deutero‐Isaiah's reasons for using more themes, images, and styles of expression from an earlier version of the Book of Isaiah than from any other Old Testament writing and considers the light shed by this on an understanding of the overall composition of the book. Discusses Isaiah of Jerusalem's references to the writing down of his message and his employment of witnesses and assesses the impact of these passages on Deutero‐Isaiah's understanding and description of his own continuation of the prophet's ‘ministry within the unfolding purposes of God’.
Deutero‐Isaiah and Isaiah 2–12
Authors: Williamson H. G. M. 
Published: October 2003

AbstractExamines the evidence as to whether or not Deutero‐Isaiah made any editorial contribution to the original Proto‐Isaiah text that he was continuing, focusing on a textual analysis of Chs. 2–12 and parallel elements in Chs. 40–55, and concludes from a comparison of theme and vocabulary that Deutero‐Isaiah could have written specific sections of Proto‐Isaiah as part of his post‐exilic redaction of the book.
Deutero‐Isaiah and Isaiah 28–39
Authors: Williamson H. G. M. 
Published: October 2003

AbstractConsiders the content and historical background of Isaiah Chs. 28–39, which describe political events from the time of Isaiah of Jerusalem and include the so‐called ‘woe!’ oracles. Assesses evidence for the dating of these chapters and discusses research by scholars including P.R. Ackroyd, K.A.D. Smelik, J.W. Groves and E.W. Conrad into the literary links between this section and earlier chapters of the book and the reasons for its present positioning in the book of Isaiah. Compares Chs. 36–39 with 2 Kings 18–20, considering their relevance to the investigation of literary dependence in the versions of Isaiah, and continues the examination of evidence for Deutero‐Isaianic intervention and its effect on the overall composition of the book.
The Incarnational Narrative and the Problem of Its Historicity
Authors: Evans C. Stephen 
Published: October 2003

Abstract
Though there are many historical narratives in the Bible that are significant for Christians, orthodox Christian faith has traditionally understood itself as rooted supremely in the life, death and resurrection of a historical person, Jesus of Nazareth, and it has seemed to many Christians that the Christian faith could not survive if Jesus did not live, die and rise from the dead. This story of Jesus the author calls ‘the incarnational narrative’ – the story of Jesus of Nazareth taken from the New Testament as a whole, as that story has traditionally been told by the Christian Church. Thus understood it is not a story about a mere human being, but an account of Jesus as the Son of God, a unique, divine person. The book examines the truth of this incarnational narrative, and this introductory chapter introduces the concept, discusses why the historicity of the narrative is important, why belief in the narrative has become difficult (in particular the challenge posed to its historicity posed by Enlightenment epistemology and metaphysics), and the post-modern intellectual situation – the collapse of the metaphysical and epistemological assumptions of the Enlightenment. Finally the chapter gives an outline of the structure of the book.