Language And The Structure Of Berkeley S World

George Berkeley (1685-1753) was an Anglo-Irish bishop, considered among the great philosophers of early modern Europe. Pearce develops a new interpretation of Berkeley's philosophy which emphasizes the importance of Berkeley's revolutionary theory of language and shows that Berkeley has greater relevance to current philosophy than has been thought.

According to George Berkeley (1685-1753), there is fundamentally nothing in the world but minds and their ideas. Ideas are understood as pure phenomenal 'feels' which are momentarily had by a single perceiver, then vanish. Surprisingly, Berkeley tries to sell this idealistic philosophical system as a defense of common-sense and an aid to science. However, both common-sense and Newtonian science take the perceived world to be highly structured in a way that Berkeley's system does not appear to allow. Kenneth L. Pearce argues that Berkeley's solution to this problem lies in his innovative philosophy of language. The solution works at two levels. At the first level, it is by means of our conventions for the use of physical object talk that we impose structure on the world. At a deeper level, the orderliness of the world is explained by the fact that, according to Berkeley, the world itself is a discourse 'spoken' by God - the world is literally an object of linguistic interpretation. The structure that our physical object talk - in common-sense and in Newtonian physics - aims to capture is the grammatical structure of this divine discourse. This approach yields surprising consequences for some of the most discussed issues in Berkeley's metaphysics. Most notably, it is argued that, in Berkeley's view, physical objects are neither ideas nor collections of ideas. Rather, physical objects, like forces, are mere quasi-entities brought into being by our linguistic practices.

The World Atlas of Language Structures is a book and CD combination displaying the structural properties of the world's languages. 142 world maps and numerous regional maps - all in colour - display the geographical distribution of features of pronunciation and grammar, such as number of vowels, tone systems, gender, plurals, tense, word order, and body part terminology. Each world map shows an average of 400 languages and is accompanied by a fully referenced description of the structural feature in question. The CD provides an interactive electronic version of the database which allows the reader to zoom in on or customize the maps, to display bibliographical sources, and to establish correlations between features. The book and the CD together provide an indispensable source of information for linguists and others seeking to understand human languages. The Atlas will be especially valuable for linguistic typologists, grammatical theorists, historical and comparative linguists, and for those studying a region such as Africa, Southeast Asia, North America, Australia, and Europe. It will also interest anthropologists and geographers. More than fifty authors from many different countries have collaborated to produce a work that sets new standards in comparative linguistics. No institution involved in language research can afford to be without it.

George Berkeley's mainstream legacy amongst critics and philosophers, from Samuel Johnson to Bertrand Russell, has tended to concern his claim that the objects of perception are in fact nothing more than our ideas. Yet there's more to Berkeley than idealism alone, and the poets now grouped under the label 'Romanticism' took up Berkeley's ideas in especially strange and surprising ways. As this book shows, the poets Blake, Wordsworth, Coleridge, and Shelley focused less on Berkeley's arguments for idealism than they did on his larger, empirically-derived claim that nature constitutes a kind of linguistic system. It is through that 'ghostly language' that we might come to know ourselves, each other, and even God. This book is a reappraisal of the role that Berkeley's ideas played in Romanticism, and it pursues his spiritualized philosophy across a range of key Romantic-period poems. But it is also a re-reading of Berkeley himself, as a thinker who was deeply concerned with language and with written--even literary--style. In that sense, it offers an incisive case study into the reception of philosophical ideas into the workings of poetry, and of the role of poetics within the history of ideas more broadly.

The first study dedicated to the relationship between Alexander Pope and George Berkeley, this book undertakes a comparative reading of their work on the visual environment, economics and providence, challenging current ideas of the relationship between poetry and philosophy in early eighteenth-century Britain. It shows how Berkeley's idea that the phenomenal world is the language of God, learnt through custom and experience, can help to explain some of Pope's conservative sceptical arguments, and also his virtuoso poetic techniques.

This volume focuses on Berkeley's doctrine of signs. The 'doctrine of signs' refers to the use that Berkeley makes of a phenomenon that is central to a great deal of everyday discourse: one whereby certain perceivable entities are made to stand in for (as 'signs' of) something else. Things signified might be other perceivable entities or they might also be unperceivable notions - such as the meanings of words. From his earliest published work, A New Theory of Vision in 1710, to those works written towards the end of life, including Alciphron in 1732, Berkeley is at pains to emphasise the crucial role that sign-usage, particularly (but not only) in language, plays in human life. Berkeley also connects sign-usage to our (human) relationship with God: an issue that was right of the heart of his philosophical project. The contributions in this volume explore the myriad ways that Berkeley built on such insights to better understand a range of philosophical issues - issues of epistemology, language, perception, mental representation, mathematics, science, and theology. The aim of this volume is to establish that the doctrine of signs can be seen as one of the unifying themes of Berkeley's philosophy. What's more, this theme is one which spans his whole philosophical corpus; not just his best-known works like the Principles and the Three Dialogues, but also his works on science, mathematics, and theology.

A comprehensive intellectual biography of the Enlightenment philosopher In George Berkeley: A Philosophical Life, Tom Jones provides a comprehensive account of the life and work of the preeminent Irish philosopher of the Enlightenment. From his early brilliance as a student and fellow at Trinity College Dublin to his later years as Bishop of Cloyne, Berkeley brought his searching and powerful intellect to bear on the full range of eighteenth-century thought and experience. Jones brings vividly to life the complexities and contradictions of Berkeley’s life and ideas. He advanced a radical immaterialism, holding that the only reality was minds, their thoughts, and their perceptions, without any physical substance underlying them. But he put forward this counterintuitive philosophy in support of the existence and ultimate sovereignty of God. Berkeley was an energetic social reformer, deeply interested in educational and economic improvement, including for the indigenous peoples of North America, yet he believed strongly in obedience to hierarchy and defended slavery. And although he spent much of his life in Ireland, he followed his time at Trinity with years of travel that took him to London, Italy, and New England, where he spent two years trying to establish a university for Bermuda, before returning to Ireland to take up an Anglican bishopric in a predominantly Catholic country. Jones draws on the full range of Berkeley’s writings, from philosophical treatises to personal letters and journals, to probe the deep connections between his life and work. The result is a richly detailed and rounded portrait of a major Enlightenment thinker and the world in which he lived.

Stephen Daniel presents a study of the philosophy of George Berkeley in the intellectual context of his times, with a particular focus on how, for Berkeley, mind is related to its ideas. Daniel does not assume that thinkers like Descartes, Malebranche, or Locke define for Berkeley the context in which he develops his own thought. Instead, he indicates how Berkeley draws on a tradition that informed his early training and that challenges much of the early modern thought with which he is often associated. Specifically, this book indicates how Berkeley's distinctive treatment of mind (as the activity whereby objects are differentiated and related to one another) highlights how mind neither precedes the existence of objects nor exists independently of them. This distinctive way of understanding the relation of mind and objects allows Berkeley to appropriate ideas from his contemporaries in ways that transform the issues with which he is engaged. The resulting insights—for example, about how God creates the minds that perceive objects—are only now starting to be fully appreciated.