(2002). Emotive meaning and Christian mysteries in Berkeley’s Alciphron. British Journal for the History of Philosophy: Vol. 10, No. 3, pp. 401-411. doi: 10.1080/09608780210143218.

This paper presents and discusses Samuel Colliberʼs theory of the soul in its philosophical and theological setting. His reflections on the soul have not been studied methodically, but, as I hope to show, they deserve more attention for at least two reasons. First, Colliber appropriates a set of terms, concepts and views from Lockeʼs Essay, but he modifies them for the sake of his own scheme in historically interesting ways. He provides a closed list of cognitive acts or operations, claiming (...) that they are all modes of sensation or perception proceeding from a single unitary faculty. He contends that some of these operations depend on the body while others, most notably internal sensation, do not. Second, Colliber applies this account to the post-mortal states of the soul in a systematic manner. He argues for the distinction and separability of soul and body and gives a fairly detailed description of the capabilities and operations of the soul in its separate state. At the same time, he distances himself from the Cartesian view that the soul is an immaterial substance whose essence excludes everything corporeal. He holds that the natures of soul and body are different but not completely disparate. (shrink)

The Savage and the Anscombe–Aumann frameworks are the two most popular approaches used when modeling ambiguity. The former is more flexible, but the latter is often preferred for its simplicity. We conduct an experiment where subjects place bets on the joint outcome of an ambiguous urn and a fair coin. We document that more than a third of our subjects make choices that are incompatible with Anscombe–Aumann for any preferences, while the Savage framework is flexible enough to account for subjects’ (...) behaviors. (shrink)