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  1. Christ Church, Oxford, Anglican Moral Theology, and the Reception of John Locke’s Essay Concerning Human Understanding, c. 1690–1725.Jacob Donald Chatterjee - 2023 - History of Universities 36 (2):98-136.
    This article demonstrates that numerous high church clergymen at Christ Church, Oxford, engaged positively with John Locke's Essay concerning Human Understanding (1689). They indicated their approval of his philosophy by securing copies of his writings for personal and college libraries, corresponding with him, teaching the Essay to students, and, most importantly, publishing several reworkings of his thought. The ways in which these Christ Church men reinterpreted the Essay, moreover, influenced how Locke’s moral theology was read later in the eighteenth century (...)
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  2. ‘Celestial Epicurisme’: John Locke and the Anglican Language of Pleasure, 1650–1697.Jacob Donald Chatterjee - 2022 - The Seventeenth Century 37 (2):303-334.
    This article presents a new understanding of how Anglican clergymen and writers remoulded common notions of the moral status of pleasure during the latter half of the seventeenth century. It addresses the current historiographical neglect of the philosophical content of ethical thought within the Church of England. For Anglican thinkers developed innovative moral arguments about the rational order of human satisfactions in order to direct the disruptive appetites towards good ends. This article illustrates the conceptual trajectory of this ethical discourse (...)
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  3. ‘Celestial Epicurisme’: John Locke and the Anglican Language of Pleasure, 1650–1697.Jacob Donald Chatterjee - 2022 - The Seventeenth Century 37 (2):303-334.
    This article presents a new understanding of how Anglican clergymen and writers remoulded common notions of the moral status of pleasure during the latter half of the seventeenth century. It addresses the current historiographical neglect of the philosophical content of ethical thought within the Church of England. For Anglican thinkers developed innovative moral arguments about the rational order of human satisfactions in order to direct the disruptive appetites towards good ends. This article illustrates the conceptual trajectory of this ethical discourse (...)
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  4. The Reception of John Locke’s Writings at Christ Church, Oxford, c. 1690–1800.Jacob Donald Chatterjee - 2023 - Locke Studies 23:1-34.
    This article presents some overlooked evidence on the reception of John Locke’s writings at Christ Church, Oxford. It is intended to supplement a new article in the History of Universities on the surprisingly positive response to Locke’s Essay Concerning Human Understanding (1689) at that bastion of late seventeenth-century high churchmanship. This evidence sheds new light on: the reception of Epicureanism at that college in the 1650s; Locke’s personal connections at Christ Church; book-holdings of Locke’s writings at the early eighteenth-century college; (...)
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  5. Essential religiosity in Descartes and Locke.Catherine Wilson - 2018 - In Philippe Hamou & Martine Pécharman (eds.), Locke and Cartesian Philosophy. Oxford, United Kingdom: Oxford University Press.
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  6. "Locke's influence in Hume's religious skepticism" of miracles".Jose R. Maia Neto - 2011 - Kriterion: Journal of Philosophy 52 (124):491-508.
Locke: Arguments for Theism
  1. The relation of John Locke to English deism.Samuel Gring Hefelbower - 1918 - Chicago, Ill.,: The University of Chicago press.
  2. Locke’s Composition Principle and the Argument for God’s Immateriality.Tyler Hanck - 2022 - Journal of Modern Philosophy 4 (1):4.
    Locke’s argument for God’s immateriality in _Essay_ IV x is usually interpreted as involving a principle that in some way prohibits the causation of thought by matter. I reject these causal readings in favor of one that involves a principle which says a thinking being cannot be composed out of unthinking parts. This Composition Principle, as I call it, is crucial to understanding how Locke’s theistic argument can succeed in the face of his skepticism about the substance of matter and (...)
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  3. Causation, Cosmology and the Limits of Reason.Paul Russell - 2013 - In James Harris (ed.), The Oxford Handbook of British Philosophy in the Eighteenth-Century,. New York, NY, USA: pp. 599-620.
    For well over a century the dominant narrative covering the major thinkers and themes of early modern British philosophy has been that of “British Empiricism”, within which the great triumvirate of Locke-Berkeley-Hume are taken to be the dominant figures. Although it is now common to question this schema as a way of analyzing and understanding the period in question, it continues to command considerable authority and acceptance. (One likely reason for this is that no credible or plausible alternatives structures or (...)
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  4. Thinking Matter in Locke's Proof of God's Existence.Patrick J. Connolly - 2019 - Oxford Studies in Early Modern Philosophy 9:105-130.
    Commentators almost universally agree that Locke denies the possibility of thinking matter in Book IV Chapter 10 of the Essay. Further, they argue that Locke must do this in order for his proof of God’s existence in the chapter to be successful. This paper disputes these claims and develops an interpretation according to which Locke allows for the possibility that a system of matter could think (even prior to any act of superaddition on God’s part). In addition, the paper argues (...)
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  5. Locke's Philosophy of Religion.Marcy Lascano - 2016 - In Matthew Stuart (ed.), A Companion to Locke. Malden, MA USA: Blackwell. pp. 469-485.
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  6. Mechanism, Superaddition, and the Proof of God's Existence in Locke's Essay.Michael Ayers - 1981 - Philosophical Review 90 (2):210-251.
  7. John Locke and the demonstration of God's existence.Edward J. Kowaleski - 1952 - Dissertation, Marquette University
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  8. Locke Against the Epicureans.Victor Nuovo - 2011 - In V. Nuovo (ed.), Christianity, Antiquity, and Enlightenment: Interpretations of Locke. Springer.
  9. A Dissertation Upon the Tenth Chapter of the Fourth Book of Mr. Locke's Essay Concerning Human Understanding.William Carroll - 1706 - London: F. Matthews.
  10. Locke and the Idea of God.Walter Ott - 1999 - Locke Studies 30:67-72.
  11. Knowledge, the Existence of God, and Faith: John Locke's Influence on Alexander Campbell's Theology.Billy Doyce Bowen - 1978 - Dissertation, Michigan State University
  12. Skepticism and Natural Religion in Hume's Treatise.Paul Russell - 1988 - Journal of the History of Ideas 49 (2):247.
    My principal objective in this essay will be to show that the widely held view that Hume's Treatise' is not significantly or "directly" concerned with problems of religion is seriously mistaken.2 I shall approach this issue by way of an examination of a major skeptical theme which runs throughout the Treatise, namely, Hume's skepticism regarding the powers of demonstrative reason. In this paper I shall be especially concerned to bring to light the full significance of this skeptical theme by placing (...)
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  13. Victor Nuovo (ed.): John Locke. Writings on Religion.A. P. F. Sell - 2003 - British Journal for the History of Philosophy 11 (2):345-346.
  14. The Argument from the Need for Similar or 'Higher'Qualities: Cudworth, Locke and Clarke on God's Existence.J. J. MacIntosh - 1997 - Enlightenment and Dissent 16:29-59.
  15. Locke ante el argumento ontológico: textos y comentario.Rogelio Rovira Madrid - 1994 - Diálogo Filosófico 28:51-70.
    La formulación cartesiana del argumento ontológico es desestimada y criticada por Locke en dos textos que remiten, sucesivamente, a la versión que afirma a Dios como ens perfectissimus y a la que lo afirma como ens necessarium. La objeción de principio es coherente con las tesis gnoseológicas de Locke. Las objeciones lógicas descansan en su posición conceptualista respecto del problema de los universales. La objeción metafísica pretende la posibilidad de una lectura atea del argumento ontológico.
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  16. Faith and Reason in John Locke.Wioleta Polinska - 1999 - Philosophy and Theology 11 (2):287-309.
    Against the prevailing interpretations that perceive John Locke as either a rationalist or as contradictory on the issue of faith and reason, this paper contends that Locke consistently argued for a compatibility of faith and reason. From his perspective, faith and reason are not two distinct “side by side entities, but instead they permeate each other’s realm in a fashion that does not violate the integrity of either one of them. Particular attention will be given to Locke’s distinctions between knowledge (...)
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  17. God and Matter in Locke: An Exposition of Essay 4.10.Jonathan Bennett - 2005 - In Mercer & O'Neill (ed.), Early Modern Philosophy: Mind Matter Metaphysics. Oxford University Press.
    Although we never made time to talk it out thoroughly, Margaret Wilson and I shared an interest in, and enthusiasm for, the tenth chapter in Locke’s Essay IV, entitled ‘Of Our Knowledge of the Existence of a GOD.’ In the present paper, written in sad tribute to her work and her person, I shall expound that deep, subtle, intricate, flawed chapter. While I shall evaluate its arguments as I go, I chiefly aim just to make clear what happens in those (...)
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  18. Boyle, Bentley and Clarke on God, necessity, frigorifick atoms and the void.J. J. MacIntosh - 2001 - International Studies in the Philosophy of Science 15 (1):33 – 50.
    In this paper I look at two connections between natural philosophy and theology in the late 17th century. In the last quarter of the century there was an interesting development of an argument, earlier but sketchier versions of which can be found in classical philosophers and in Descartes. The manoeuvre in question goes like this: first, prove that there must, necessarily, be a being which is, in some sense of "greater", greater than humans. Second, sketch a proof that such a (...)
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Locke: God's Attributes
  1. The relation of John Locke to English deism.Samuel Gring Hefelbower - 1918 - Chicago, Ill.,: The University of Chicago press.
  2. 3 Locke, natural law and God – again1 (chapt. 2 + 3).Francis Oakley - 2012 - In Michaela Rehm & Bernd Ludwig (eds.), John Locke, „Zwei Abhandlungen über die Regierung“. Akademie Verlag. pp. 35-52.
  3. Locke and Hume on Competing Miracles.Nathan Rockwood - forthcoming - Religious Studies:1-15.
    Christian apologists argue that the testimony of the miracles of Jesus provide evidence for Christianity. Hume tries to undermine this argument by pointing out that miracles are said to occur in other religious traditions and so miracles do not give us reason to believe in Christianity over the alternatives. Thus, competing miracles act as an undercutting defeater for the argument from miracles for Christianity. Yet, before Hume, Locke responds to this kind of objection, and in this paper I explain and (...)
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  4. Locke and the Socinians on the Natural and Revealed Law.Diego Lucci - 2023 - Journal of Early Modern Studies 11 (1):115-147.
    After the publication of The Reasonableness of Christianity (1695), several critics depicted Locke as a follower of the anti-Trinitarian and anti-Calvinist theologian Faustus Socinus and his disciples, the Polish Brethren. The relation between Locke and Socinianism is still being debated. Locke’s religion indeed presents many similarities with the Socinians’ moralist soteriology, non-Trinitarian Christology, and mortalism. Nevertheless, Locke’s theological ideas diverge from Socinianism in various regards. Furthermore, there are significant differences between the Socinians’ and Locke’s views on the natural and revealed (...)
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  5. Locke’s Composition Principle and the Argument for God’s Immateriality.Tyler Hanck - 2022 - Journal of Modern Philosophy 4 (1):4.
    Locke’s argument for God’s immateriality in _Essay_ IV x is usually interpreted as involving a principle that in some way prohibits the causation of thought by matter. I reject these causal readings in favor of one that involves a principle which says a thinking being cannot be composed out of unthinking parts. This Composition Principle, as I call it, is crucial to understanding how Locke’s theistic argument can succeed in the face of his skepticism about the substance of matter and (...)
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  6. John Locke’s Christianity: by Diego Lucci, Cambridge, Cambridge University Press, 2021, pp. 260, £75.00 (hb), ISBN: 978-1-108-83691-3.Francesco Quatrini - 2021 - British Journal for the History of Philosophy 29 (5):967-970.
    Over the past two decades, scholarly attention to Enlightenment studies and especially to the roots of Enlightenment ideas in the sixteenth and seventeenth centuries has increased. Against claims t...
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  7. Locke on Space, Time, and God.Geoffrey Gorham - 2020 - Ergo: An Open Access Journal of Philosophy 7.
    Locke is famed for his caution in speculative matters: “Men, extending their enquiries beyond their capacities and letting their thoughts wander into those depths where they can find no sure footing; ‘tis no wonder that they raise questions and multiply disputes”. And he is skeptical about the pretensions of natural philosophy, which he says is “not capable of being made a science”. And yet Locke is confident that “Our reason leads us to the knowledge of this certain and evident truth, (...)
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  8. John Locke's Christianity.Diego Lucci - 2021 - Cambridge: Cambridge University Press.
    John Locke's religious interests and concerns permeate his philosophical production and are best expressed in his later writings on religion, which represent the culmination of his studies. In this volume, Diego Lucci offers a thorough analysis and reassessment of Locke's unique, heterodox, internally coherent version of Protestant Christianity, which emerges from The Reasonableness of Christianity and other public as well as private texts. In order to clarify Locke's views on morality, salvation, and the afterlife, Lucci critically examines Locke's theistic ethics, (...)
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  9. Locke, God, and Materialism.Stewart Duncan - 2021 - Oxford Studies in Early Modern Philosophy 10:101-31.
    This paper investigates Locke’s views about materialism, by looking at the discussion in Essay IV.x. There Locke---after giving a cosmological argument for the existence of God---argues that God could not be material, and that matter alone could never produce thought. In discussing the chapter, I pay particular attention to some comparisons between Locke’s position and those of two other seventeenth-century philosophers, René Descartes and Ralph Cudworth. -/- Making use of those comparisons, I argue for two main claims. The first is (...)
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  10. John Locke: The Philosopher as Christian Virtuoso. [REVIEW]Patrick J. Connolly - 2019 - Locke Studies 19.
  11. John Locke: The philosopher as Christian virtuoso. [REVIEW]Andrew Israelsen - 2019 - British Journal for the History of Philosophy 27 (3):650-652.
    Volume 27, Issue 3, May 2019, Page 650-652.
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  12. Thinking Matter in Locke's Proof of God's Existence.Patrick J. Connolly - 2019 - Oxford Studies in Early Modern Philosophy 9:105-130.
    Commentators almost universally agree that Locke denies the possibility of thinking matter in Book IV Chapter 10 of the Essay. Further, they argue that Locke must do this in order for his proof of God’s existence in the chapter to be successful. This paper disputes these claims and develops an interpretation according to which Locke allows for the possibility that a system of matter could think (even prior to any act of superaddition on God’s part). In addition, the paper argues (...)
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  13. Hypothetical Necessity and the Laws of Nature: John Locke on God's Legislative Power.Elliot Rossiter - unknown
    The focus of my dissertation is a general and comprehensive examination of Locke’s view of divine power. My basic argument is that John Locke is a theological voluntarist in his understanding of God’s creative and providential relationship with the world, including both the natural and moral order. As a voluntarist, Locke holds that God freely imposes both the physical and moral laws of nature onto creation by means of his will: this contrasts with the intellectualist perspective in which the laws (...)
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  14. John Locke: The Philosopher as Christian Virtuoso.Victor Nuovo - 2017 - Oxford University Press.
    Victor Nuovo represents the philosophical thought of John Locke as the work of a Christian virtuoso: an empirical natural philosopher, who was also a practising Christian. Locke believed that the two vocations were not only compatible, but mutually sustaining, and he aspired to unite them in producing a system of Christian philosophy.
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  15. Locke's Philosophy of Religion.Marcy Lascano - 2016 - In Matthew Stuart (ed.), A Companion to Locke. Malden, MA USA: Blackwell. pp. 469-485.
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  16. Locke and the Scholastics on Theological Discourse.Walter Ott - 1997 - Locke Studies 28 (1):51-66.
    On the face of it, Locke rejects the scholastics' main tool for making sense of talk of God, namely, analogy. Instead, Locke claims that we generate an idea of God by 'enlarging' our ideas of some attributes (such as knowledge) with the idea of infinity. Through an analysis of Locke's idea of infinity, I argue that he is in fact not so distant from the scholastics and in particular must rely on analogy of inequality.
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  17. On Theological Discourse in Locke's Essay.V. Brown - 1998 - Locke Studies 29:39-58.
  18. Locke Against the Epicureans.Victor Nuovo - 2011 - In V. Nuovo (ed.), Christianity, Antiquity, and Enlightenment: Interpretations of Locke. Springer.
  19. Locke and the Idea of God.Walter Ott - 1999 - Locke Studies 30:67-72.
  20. The Relation of John Locke to English Deism.S. Hefelbower - 1919 - Philosophical Review 28:423.
  21. Victor Nuovo (ed.): John Locke. Writings on Religion.A. P. F. Sell - 2003 - British Journal for the History of Philosophy 11 (2):345-346.
  22. God, Mixed Modes, and Natural Law: An Intellectualist Interpretation of Locke's Moral Philosophy.Andrew Israelsen - 2013 - British Journal for the History of Philosophy 21 (6):1111-1132.
    The goal of this paper is to explicate the theological and epistemological elements of John Locke's moral philosophy as presented in the ‘Essay Concerning Human Understanding’ and ‘The Reasonableness of Christianity’. Many detractors hold that Locke's moral philosophy is internally inconsistent due to his seeming commitment to both the intellectualist position that divinely instituted morality admits of pure rational demonstration and the competing voluntarist claim that we must rely for our moral knowledge upon divine revelation. In this paper I argue (...)
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  23. Hudde's question on God's uniqueness; A reconstruction on the basis of Van Limborch's correspondence with John Locke.Wim Klever - 1989 - Studia Spinozana: An International and Interdisciplinary Series 5:327-358.
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  24. How did Locke nearly come to be a Deist?M. Dokulil - 2005 - Filosoficky Casopis 53 (1).
  25. How Matter Might First be Made.Jonathan Bennett & Peter Remnant - 1978 - Canadian Journal of Philosophy, Supplementary Volume 4:1.
    In the fourth book of An Essay Concerning Human Understanding Locke hints that he could explain how God may have created matter ex nihilo, but refrains from doing so. Leibniz, when he came upon this passage, pricked up his ears. There ensued a sequence of personal events which are not without charm and piquancy, and a sequence of philosophical events which are of some interest. In this paper we tell the tale.
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  26. Locke, McCann, and voluntarism.Struan Jacobs & Allan McNeish - 1997 - Pacific Philosophical Quarterly 78 (4):349–362.
    Locke scholars continue to disagree over how he analyzed natural laws, real essence-power relations in physical substances. Some say he regarded them as emanations, necessitated by the corpuscular structure of real essences; for others his laws are adventitious, imposed on substances by God and contingent on divine alterable will. The second view has been increasingly favored in recent years, assisted no doubt by Edwin McCann's potent case for it in "Lockean Mechanism" (1985). The present article, whose authors are sympathetic to (...)
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