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The paper discusses George Berkeley’s metaphysical account of the Creation in his work Three Dialogues Between Hylas and Philonous (1713). As we know from Berkeley’s correspondence, his detailed attempt to show that his immaterialist philosophy is compatible with the Mosaic description of the Creation was occasioned by an objection from the wife of his friend Sir John Percival. According to Berkeley’s philosophy, only minds and ideas exist. Physical things such as books and trees are mere collections of ideas in human minds. No thing can exist unless there is a mind to perceive it. Yet the Mosaic story states that many things were created and existed before humans came into being. Lady Percival pointed out that Berkeley’s view makes it hard to understand how things could be created if there were no human beings around to perceive them. In response, Berkeley offered a sophisticated metaphysical construct in which the creation of the physical world is interpreted as God’s decree to produce certain kinds of ideas in potential perceivers. The paper aims to show how Berkeley’s response to Lady Percival’s objection reflects the complicated relationship between philosophy and revealed religion in the early 18th century. Berkeley’s commitment to biblical truth sets significant limits to his philosophical speculation.

Bu tezde töz sorununun ampirist filozoflar tarafından nasıl ele alındığı üzerinde durulacaktır. Varlık ve bilgi felsefesini tek bir potada eriten ve felsefenin en eski sorunlarından bir tanesi olan töz sorunu on sekizinci yüzyıl düşünürleri olan Locke, Berkeley ve Hume’un görüşleri çerçevesinde incelenmeye çalışılacaktır. Bu konunun belirlenmesinde töz sorununun felsefenin başlangıcından günümüze kadar devam eden bir sorun olması etkili olmuştur.Tezin ilk bölümünde töz kavramının tarihsel kökenine ve farklı anlamlarına yer verilmektedir. Ardından töz probleminin tarihsel arka planı Milet’li filozofların görüşleri ile aktarılacaktır. Bu bağlamda Aristoteles’in konuya ilişkin argümanlarına yer verdikten sonra Locke’un epistemolojisi ve temel tezleri ortaya konulacaktır. Tezin ilerleyen bölümlerinde ise Berkeley’in cisimsel töz kavramı hakkındaki görüşleri incelenecek ve son olarak Hume’un töze ilişkin görüşlerine yer verilecektir. In this thesis, it will be focused on how the problem of substance was handled by empiricist philosophers. The problem of substance, which melts the philosophy of existence and knowledge in a single pot and is one of the oldest problems of philosophy, will be examined within the framework of the views of the eighteenth century thinkers Locke, Berkeley and Hume. The fact that the problem of substance has been an ongoing problem since the beginning of philosophy has been effective in determining this subject.In the first part of the thesis, the historical origin and different meanings of the concept of substance are given. Then, the historical background of the problem of substance will be conveyed with the views of the philosophers of Miletus. In this context, after including Aristotle's arguments on the subject, Locke's epistemology and basic theses will be put forward. In the following parts of the thesis, Berkeley's views on the concept of corporeal substance will be examined and finally Hume's views on substance will be given.

The paper focuses on Schopenhauer’s idealism and investigates how its elaboration was related not only to Kant but also to Berkeley – a theme generally overlooked by scholars. Schopenhauer viewed B...

In this discussion piece, Berkeley doctoral researcher Blaze Joel offers insight into four European post-conflict societies across the continent. He finds commonalities in commemorative cultures for all the efforts of civil society actors to form reconciliatory encounters still manage through memorial re-creation to produce antagonistic memories that strengthen identities while reproducing for subsequent generations a sense of polarization. He argues that the struggle against the forgetting of suffering ultimately also keeps alive antagonistic, us-versus-them narratives. The performative aspect of commemorative practices involving recreation and processions, reflecting their ability to appropriate public space, also demonstrates how the narratives and identities they are indicative of retain appeal., Frictions

Berkeley’s likeness principle states that only an idea can be like an idea. In this paper, I argue that the principle should be read as a premise only in a metaphysical argument showing that matter cannot instantiate anything like the sensory properties we perceive. It goes against those interpretations that take it to serve also, if not primarily, an epistemological purpose, featuring in Berkeley’s alleged Representation Argument to the effect that we cannot reach beyond the veil of our ideas. First, in section 1, I raise some concerns about the traditional narrative concerning the likeness principle’s role in Berkeley’s argumentation. In section 2, I delineate an alternative narrative, arguing that there is no ‘missing premise’ in his alleged Representation Argument we need to explain simply because he advances no argument like that in the first place. In section 3–4, I provide a close reading of the relevant passages—first from the 'Principles', then the 'Dialogues'—and their contexts, supporting textually a purely metaphysical interpretation of the likeness principle arguments. In section 5, I address some possible objections, based on the phrasing of the likeness principle passages and some related texts.

In 1966, British artist, designer and educator Simon Nicholson (1934–1990) offered a lower division course, Design 12, at the College of Environmental Design, UC Berkeley. Controversially, Nicholson promoted play as the principal method of design and invited children to assess students’ projects on the Berkeley campus and in local schools, parks, playgrounds and hospitals. This article presents Design 12 as an important example of environmental design pedagogy in the USA, which uniquely attempted to synthesize British post-war constructivism with ‘design science’ and adventure play. The result was a course that placed play at the centre of design pedagogy, where it could combine intuition with systems building to promote ‘involved science’ and co-construction.

The world has always been, and will always be a fascinating enigma to man. Generations of thinkers have struggled to fathom the world and explain it in an intelligible formation. Till date, a thoroughly satisfactory explanation of the cosmos has not been finagled. The search for a comprehensive explanation of the world continues. Dominating the interpretations of the world are the materialistic and idealistic schools of thought. These are diametrically opposed cosmological systems without a middle ground. The materialists see the world as essentially material, devoid of any god or maker. The idealists see the world as a product of a spirit or mind. They believe the world to be fundamentally non-material in nature. Nkrumah, a thorough going materialist, believes the world to be fundamentally material in nature, Berkeley who was the most radical advocate of idealism, however, believes the world to be fundamentally spiritual. But the cosmos is, irrespective of man’s interpretation of it. It is fundamentally one in our experience. The problem lies with our conception of some phenomena as material; and some others as spiritual. How can the material and non-material interact? If the world is material, it is definitely not spiritual. If it is made of ideas only, it is definitely not material. But supposing the world is neither material nor spiritual? It could as well be that our definition of matter does not encompass some of the properties inherent in the phenomena we regard as ‘matter”. It could as well be that what we refer as “spiritual” are properties inherent in but not encompassed by the definition of what we call matter. We could as well be living in a “matserial” cosmos, a world that is fundamentally made up of substances whose properties include those we conceive as “material” and some of those we consider as “spiritual”. Perhaps it is time to re-examine our concept of matter and our concept of spirit. Perhaps, we should be talking of “matser” rather than matter and spirit. This work is a product of library research, philosophical analysis and systematic philosophical speculation. It addresses the problem of the interpretation of the world which encompasses the problem of language and the mind/matter dichotomy. It is the finding of this work that the cosmos is neither made up solely of matter or spirit. Phenomena exhibit characteristics which we traditionally describe as spiritual and material. Our conceptualizations of mind and spirit logically leads to a dual cosmos of mind and spirit, which obviously is fallacious. We are in one cosmos. The cosmos is only doubled in our language, not in our experience. Our experience of the cosmos remains one. It is the recommendation of this work that “matser” rather than mind and spirit should be used to characterize phenomena. Ours is a matserial cosmos.

Partnerships between universities and K-12 schools [from kindergarten (=K) for 4- to 6-year-olds through twelfth grade (12) for 17- to 19-year-olds] have a long history in the United States. The early partnerships typically involved elite or selective schools that catered to children from affluent households or children of academics. In the past few decades, a third wave of university schools has opened. These schools have a social justice and equity focus and are intended to provide quality educational experiences to children from low-income backgrounds and children from groups underrepresented in tertiary education. The California College Preparatory Academy (CAL Prep) is a member of this third wave and one of several school-university partnerships involving University of California campuses. CAL Prep opened in 2005 and is an ongoing partnership involving Aspire Pubic Schools and the University of California, Berkeley. This article provides a description of CAL Prep, and an overview of the circumstances that led to CAL Prep's formation. The partnership structures, which contributed to the longevity of the partnership, are also described. (DIPF/Orig.), Partnerschaften zwischen Universitäten und K-12-Schulen [Schulen, die vom Kindergarten bis zur zwölften Klasse führen] haben in den USA eine lange Geschichte. Die ersten Partnerschaften bestanden meist mit Eliteschulen, die entweder von Kindern aus wohlhabendem Elternhaus oder von Akademikerkindern besucht wurden. In den letzten Jahrzehnten kam es zur Gründung einer dritten Form von Universitätsschulen. Diesen Schulen geht es vor allem um soziale Gerechtigkeit und Chancengleichheit; sie sollen Kindern aus einkommensschwachen Elternhäusern und Kindern mit bildungsferner Herkunft eine qualifizierte Bildung bieten. Die California College Preparatory Academy (CAL Prep) gehört zu dieser dritten Gruppe; es handelt sich bei ihr um eine von mehreren Partnerschaften zwischen Universitäten und Schulen in Kalifornien. Die CAL Prep wurde im Jahre 2005 gegründet und beruht auf der Partnerschaft zwischen Aspire Public Schools und der University of California, Berkeley. Dieser Beitrag stellt die CAL Prep vor und erläutert die Umstände, die zu ihrer Gründung geführt haben. Außerdem werden die Strukturen beschrieben, die die Nachhaltigkeit dieser Partnerschaft gesichert haben. (DIPF/Orig.)

Our thesis asks the question, for Berkeley does there exist a succession of ideas in the mind of God? Presented are five chapters. First, we consider Berkeley's definition(s) of the term, God. We contend that two distinct and opposing definitions of God emerge. Second, in the context of both definitions of God we assess Berkeley's Theory of Knowledge and his definition of the term, notion. By way of this analysis we argue that Berkeley himself maintains that only one of his two definitions of God is comprehensible and applicable to his metaphysics. Third, we turn to Berkeley's definition(s) of the term idea as interpreted through the one comprehensible definition of God that Berkeley posits. The distinction that Berkeley makes between archetypal and ectypal ideas will be considered in this light. Fourth, in relation to our analyses of God, notions and ideas, we consider Berkeley's Theory of Cause and Effect with respect to action, or the agency of finite spirits, humans. And fifth, we discuss the interpretations of various commentators with respect to the topics and questions that arise throughout the course of our investigation. Finally, we offer concluding remarks in answer to our original question. Does there exist for Berkeley a succession of ideas in the mind of God?

In the 1980s Berkeley was one of the centers of US-Americans’ Nicaragua solidarity work, which supported the Sandinista Revolution. Today remnants from back then can not only be found in UC Berkeley’s extensive archives but also hidden throughout the city. PhD researcher Verena Baier explored them while on a research fellowship there in 2019/20., Frictions

Berkeley, arguing against Barrow, claims that the infinite divisibility of finite lines is neither an axiom nor a theorem in Euclid The Thirteen Books of The Elements. Instead, he suggests that it is rooted in ancient prejudice. In this paper, I attempt to substantiate Berkeley’s claims by looking carefully at the history and practice of ancient geometry as a first step towards understanding Berkeley’s mathematical atomism.

Berkeley’s appeal to a posteriori arguments for God’s existence supports belief only in a God who is finite. But by appealing to an a priori argument for God’s existence, Berkeley emphasizes God’s infinity. In this latter argument, God is not the efficient cause of particular finite things in the world, for such an explanation does not provide a justification or rationale for why the totality of finite things would exist in the first place. Instead, God is understood as the creator of the total unity of all there is, the whole of creation. In this a priori argument, we should not focus on the specific objects that God creates, for that requires that we think that God knows each finite thing as distinct from every other. Rather, we should recognize how God creates all things in creating the complex, infinite totality of finite perceivings, each of which exists in virtue of the distinctions and relations it expresses.

In this paper, I compare Margaret Cavendish’s argument for the view that colours of objects are inseparable from their ‘physical’ qualities (such as size and shape) with George Berkeley’s argument for the view that secondary qualities of objects (such as colours, tastes, and sounds) are inseparable from their primary qualities (such as size and shape). By reconstructing their respective arguments, I show that both thinkers rely on the ‘inconceivability principle’: the claim that inconceivability entails impossibility. That is, both premise their arguments on the claim that it is impossible to conceive of an object that has size and shape but (e.g.) no colour. I argue that Cavendish, like Berkeley, accepts the inconceivability principle on the grounds that it is impossible to conceive of something that could not, in principle, be perceived and, in turn, that something imperceptible could not possibly exist. As such, I argue that both Cavendish and Berkeley are committed to an ‘empiricist’ modal epistemology: one wherein our knowledge of what it is possible to perceive informs us about what could possibly exist. For this reason, I conclude that there is more empiricism (albeit of the Berkeleian rather than, say, the Baconian variety) in Cavendish’s epistemology than secondary literature to date suggests.

Milakis et al. (2015b) explored the acceptable travel time concept as a possible factor in the travel and destination decision-making process. These researchers employed both theory and methods triangulation to assess the validity of this concept. Results from interviews with 20 subjects in Berkeley, CA supported the acceptable travel time concept. In this paper, the US study is replicated in Europe (Delft, The Netherlands) to further explore the validity of the acceptable travel time concept, compare results between Delft and Berkeley, and to identify possible factors influencing the acceptable travel time. Results of this study offer support for the validity of the acceptable travel time concept. The subjects in Delft appeared to be less satisfied with longer commute times than the subjects in Berkeley. Urban, transport as well as sociocultural factors might explain this variation in acceptable travel times.

This paper discusses how the development of collections about Indonesia (Indonesiana) abroad should be done by the National Library as a deposit of knowledge. As a part of human thought and knowledge, the collection of Indonesiana must be managed in order to be utilized by the next generation. This study aims to find out how the prints and recordings of Indonesia produced abroad but not for trading in Indonesia. For example the results of research on Indonesia produced by educational institutions (both by Indonesian citizens and foreigners) abroad. This research uses case study method at Center of Southeast Asia Studies University of California, Berkeley website. The results show that there are many publications which are the results of research on Indonesia published or not by the institutions abroad. This should be a big challenge for the National Library to organize the collection.

“On Immaterialist Ontology: The Concept of Idea in Berkeley”. Berkeley’s immaterialist philosophy has been frequently underestimated as a result of the misunderstanding of his ontological proposal, specifically because of the complexity of his concept of idea. The aim of this paper is then to clarify and explain that concept because from it depends the correct understanding of Berkeley’s ontological and immaterialist proposal. To do this, 1) I will show some examples of the misunderstanding that the berkeleian proposal has had, mainly due to his concept of idea; 2) I will track how this notion was being developed in Berkeley’s early notes, known as Philosophical Commentaries; 3) I will analyze and explain the concept of idea from the published work of Berkeley, that is, from the Principles and Dialogues. La filosofía inmaterialista de Berkeley ha sido muchas veces infravalorada por la mala comprensión de su propuesta ontológica, específicamente por la dificultad que presenta su concepto de idea. El propósito de este artículo es, entonces, esclarecer y explicar dicho concepto porque de ello depende entender correctamente la ontología y el inmaterialismo filosófico berkeleyano. Para realizar esto 1) mostraré algunos ejemplos de la mala comprensión que ha tenido la propuesta berkeleyana, debido principalmente a su concepto de idea; 2) rastrearé cómo se fue conformando dicho concepto en las notas de juventud conocidas como Comentarios Filosóficos; 3) analizaré y explicaré el concepto de idea a partir de la obra publicada de los Principios y los Diálogos. Pontificia Universidad Católica del Perú. Departamento de Humanidades

Argentinski pisatelj Jorge Luis Borges je v filozofiji našel sredstvo za upodobitev različnih metafizičnih problemov, ki obravnavajo vprašanje človeške eksistence. Eden izmed teh je problem časa, h kateremu se vedno znova vrača. Upodablja ga skozi podobo Heraklitove reke, ki jo sestavljajo vedno minljivi individuumi podvrženi večnemu spreminjanju. Borges v svojih delih, kot sta Drugi in spis z naslovom Čas, predstavi položaj človeka v Heraklitovem toku reke, ki dojema čas kot zaporedje trenutkov, saj nam ta, kot celota, ostaja nedojemljiv. Ta razlaga časa in filozofska misel Georga Berkeleya mu služita za filozofsko refleksijo o obstoju časa, ki ga poskuša zanikati v svojem eseju Novo spodbijanje časa. Skozi filozofsko refleksijo, ki jo v eseju oblikuje Humovo in Berkeleyevo razmišljanje, Borges prikaže zanikanje časa kot negacijo zaporedja, sestavljenega iz trenutkov, ki pa ga ne moremo misliti kot celoto. Vprašanje časa pa ne predstavlja več večne uganke na planetu Tlön, ki ga poganja tok neprekinjenih zaznav. Na podlagi vpliva filozofov, ki jih v magistrskem delu analiziramo, ugotovimo, da Borges priznava edino realnost le sedanjosti. Med drugimi tudi misel Arthurja Schopenhauerja zagovarja obstoj le sedanjosti, saj je takrat prisotna objektivizacije volje. V delih, kot sta Zahir in Keatsov slavček, Borges prikaže, kako se udejanja Schopenhuaerjev princip volje, ki vedno stremi k življenju, z namenom da zagotovi obstoj vrste ter umetniško kontemplacijo kot edino možno obliko zanikanja volje. The Argentine writer Jorge Luis Borges has found in philosophy a way to ilustrate various metaphysical problems concerning the question of human existence. One of those is the problem of the time to which Borges is always returning. It portrays it through the image of the Heraclitus' River, which is made up of passing individuals that are subject to eternal change. Borges in his works, such as The Other, and the essay entitled Time, presents the position of man in Heraclitus' course of the river, which experiences time as a sequence of moments, since the time as a whole remains unknown. This explanation of time and the philosophical thought of George Berkeley serve him as a philosophical reflection on the existence of the time which he tries to deny in his essay A New Refutation of Time. Through the philosophical reflection based on the ideas of Hume and Berkeley, Borges displays denial of time as a negation of a sequence consisting of moments, which we can not think of as a whole. However, the question of time no longer represents an eternal problem on the planet Tlön, which is driven by the flow of continuous perceptions. The only reality recognized by Borges, considering the influence of philosophers analized in the following, is the present. Among others philosofical references, also the idea of Arthur Schopenhauer defends the existence of the present. In works such as El Zahir y Keats’s Ode to a Nightingale Borges shows how Schopenhuaer's principle of will, which is always seeking life, is realized in order to ensure the existence of a species, and also the artistic contemplation as the only possible form of denial of the will.

Author(s): Taylor, RLC; Kaplan, S; Villas-Boas, SB; Jung, K | Abstract: © 2019 Western Economic Association International We examine how soda sales changed due to the campaign attention and election outcome of a local excise tax on sugar-sweetened beverages. Using panel data of beverage sales from university retailers in Berkeley, California, we estimate that soda purchases relative to control beverages significantly dropped immediately after the election, months before the tax was implemented in the city of Berkeley or on campus. Supplemental scanner data from off-campus retailers reveal this result is not unique to the university setting. Our findings suggest soda tax media coverage and election outcomes can have larger effects on purchasing behavior than the tax itself. (JEL D12, H20, C23, I38, Q18).

Contemporary Humeans treat laws of nature as statements of exceptionless regularities that function as the axioms of the best deductive system. Such ‘Best System Accounts’ marry realism about laws with a denial of necessary connections among events. I argue that Hume’s predecessor, George Berkeley, offers a more sophisticated conception of laws, equally consistent with the absence of powers or necessary connections among events in the natural world. On this view, laws are not statements of regularities but the most general rules God follows in producing the world. Pace most commentators, I argue that Berkeley’s view is neither instrumentalist (since law statements have truth values and descriptive content) nor reductionist. More important, the Berkeleyan Best System can solve some of the problems afflicting its Humean rivals, including the problems of theory choice and Nancy Cartwright’s ‘facticity’ dilemma. Some of these solutions are available in the contemporary context, without any appeal to God. Berkeley’s account deserves to be taken seriously in its own right.

The world has always been, and will always be a fascinating enigma to man. Generations of thinkers have struggled to fathom the world and explain it in an intelligible formation. Till date, a thoroughly satisfactory explanation of the cosmos has not been finagled. The search for a comprehensive explanation of the world continues. Dominating the interpretations of the world are the materialistic and idealistic schools of thought. These are diametrically opposed cosmological systems without a middle ground. The materialists see the world as essentially material, devoid of any god or maker. The idealists see the world as a product of a spirit or mind. They believe the world to be fundamentally non-material in nature. Nkrumah, a thorough going materialist, believes the world to be fundamentally material in nature, Berkeley who was the most radical advocate of idealism, however, believes the world to be fundamentally spiritual. But the cosmos is, irrespective of man’s interpretation of it. It is fundamentally one in our experience. The problem lies with our conception of some phenomena as material; and some others as spiritual. How can the material and non-material interact? If the world is material, it is definitely not spiritual. If it is made of ideas only, it is definitely not material. But supposing the world is neither material nor spiritual? It could as well be that our definition of matter does not encompass some of the properties inherent in the phenomena we regard as ‘matter”. It could as well be that what we refer as “spiritual” are properties inherent in but not encompassed by the definition of what we call matter. We could as well be living in a “matserial” cosmos, a world that is fundamentally made up of substances whose properties include those we conceive as “material” and some of those we consider as “spiritual”. Perhaps it is time to re-examine our concept of matter and our concept of spirit. Perhaps, we should be talking of “matser” rather than matter and spirit. This work is a product of library research, philosophical analysis and systematic philosophical speculation. It addresses the problem of the interpretation of the world which encompasses the problem of language and the mind/matter dichotomy. It is the finding of this work that the cosmos is neither made up solely of matter or spirit. Phenomena exhibit characteristics which we traditionally describe as spiritual and material. Our conceptualizations of mind and spirit logically leads to a dual cosmos of mind and spirit, which obviously is fallacious. We are in one cosmos. The cosmos is only doubled in our language, not in our experience. Our experience of the cosmos remains one. It is the recommendation of this work that “matser” rather than mind and spirit should be used to characterize phenomena. Ours is a matserial cosmos., У статті переусвідомлюються домінуючі онтологічні та епістемологічні інтерпретації Всесвіту, включаючи матеріалістичні та ідеалістичні варіанти. На прикладі філософських поглядів, з одного боку, ганського мислителя, політичного діяча Кваме Нкруми та ірландського філософа, єпископа Джорджа Берклі, з іншого, автор демонструє неможливість досягнення компромісу між названими світоглядними картинами світу. Матеріалісти бачать світ як по суті матеріальний, позбавлений Бога чи творця. Ідеалісти бачать світ як продукт духу або розуму. Вони вважають, що світ є принципово нематеріальним. Обидві позиції не можуть задовольнити дослідників Всесвіту. Адже космос є, існує, незалежно від його інтерпретації.Спираючись на текстологічні дослідження та спекулятивний філософський аналіз, автор доводить, що так звана амбівалентність космосу з протиставленням матеріального та духовного має штучний характер і не виходить за межі епістемології. Якщо світ є матеріальним, він, безумовно, не є ідеальним; якщо все зроблено тільки з ідей, то це, безумовно, нематеріальне. У реальності ж існує чимало явищ, які не можна класифікувати виключно як матеріальні або духовні. Тоді виявляється, що існуюче визначення матерії не охоплює деяких властивостей, притаманних явищам, які класифікуються як «матеріальні». Так само може бути, що те, що називається «духовним», - це атрибути, властивості, суть яких не вичерпується визначенням того, що ми називаємо матерією. Ми могли б також жити в космосі, який складається з речовин, властивостями яких є ті, що ми мислимо як «матеріальні», а деякі з них ми вважаємо «духовними».Автор доходить висновків, що філософи традиційно поділяють явища реального світу на матеріальні та духовні, але якщо явища демонструють атрибути, які епістемологічно не можуть перебувати в одній сутності без концептуальних суперечностей, звідси випливає, що традиційна концепція реальності як розуму і матерії є явно недостатньою. Космос не складається виключно з матерії або духу. Раціональна концептуалізація реальності логічно призводить до протиставлення матерії і духу, тоді як сама залишається неподільною цілісністю.У статті лунає заклик переглянути чинне поняття матерії й існуючу концепцію духу, узагальнити їх в категорії “матсер” (тобто до матерії додається літера «с», що вказує на дух (спірит)), яка знімає інтелектуальну абсурдність дихотомізації реальності. Ми знаходимося в одному космосі, який «подвоюється» лише в мові, але не в нашому досвіді. Наш досвід космосу залишається єдиним. Ми - це «матсерний космос»., В статье переосмысливаются доминирующие онтологические и эпистемологические интерпретации Вселенной, в том числе материалистические и идеалистические варианты. На примере философских взглядов, с одной стороны, мыслителя из Ганы, политического деятеля Кваме Нкрумы и ирландского философа, епископа Джорджа Беркли, с другой, автор демонстрирует невозможность достижения компромисса между названными мировоззренческими картинами мира. Материалисты видят мир, как по сути материальный, лишенный Бога или создателя. Идеалисты видят мир, как продукт духа или ума. Они считают, что мир принципиально нематериален. Обе позиции не могут удовлетворить исследователей Вселенной. Ведь космос есть, существует, независимо от его интерпретации.Опираясь на текстологические исследования и спекулятивный философский анализ, автор доказывает, что так называемая амбивалентность космоса с противопоставлением материального и духовного носит искусственный характер и не выходит за пределы эпистемологии. Если мир является материальным, он, безусловно, не является идеальным; если все сделано только из идей, то это, безусловно, нематериальное. В реальности же существует немало явлений, которые нельзя классифицировать исключительно как материальные или духовные. Тогда оказывается, что существующее определение материи не охватывает некоторых свойств, присущих явлениям, которые классифицируются как «материальные». Так же может быть, что то, что называется «духовным», - это атрибуты, свойства, суть которых не исчерпывается определением того, что мы называем материей. Мы могли бы также жить в космосе, который состоит из веществ, свойствами которых является то, что мы мыслим как «материальные», а некоторые из них мы считаем «духовными».Автор приходит к выводу, что философы традиционно разделяют явления реального мира на материальные и духовные, но если явления демонстрируют атрибуты, которые эпистемологически не могут находиться в одной сущности без концептуальных противоречий, отсюда следует, что традиционная концепция реальности как ума и материи является явно недостаточной. Космос не состоит исключительно из материи или духа. Рациональная концептуализация реальности логично приводит к противопоставлению материи и духа, тогда как сама остается неделимой целостностью.В статье звучит призыв пересмотреть действующее понятие материи и существующую концепцию духа, обобщить их в категории "матсер" (то есть к материи добавляется буква «с», что указывает на дух (спирит)), которая снимает интеллектуальную абсурдность дихотомизации реальности. Мы находимся в одном космосе, который «удваивается» только в языке, но не в нашем опыте. Наш опыт космоса остается единственным. Мы - это «матсерный космос».

We examine how soda sales changed due to the campaign attention and election out- come of a local excise tax on sugar-sweetened beverages (SSB), most commonly referred to as a soda tax. Using panel data of beverage sales from university retailers in Berkeley, California, we estimate that soda purchases relative to control beverages significantly dropped immediately after the election, months before the tax was implemented in the city of Berkeley or on campus. Supplemental scanner data from off campus drug stores reveal this result is not unique to the university setting. Our findings suggest soda tax media coverage and election outcomes can have larger effects on purchasing behavior than the tax itself.

This paper gives a critical account of the precise character of Berkeley's fictionalism and instrumentalism in his philosophy of science. Two replies are given to the objections typically raised against his vision of science and its incompatibility with the scientific practice. The first objection claims that his immaterialism is incompatible with the natural causation, and the second that it is not able to give an explanation for the complex structure of issues raised by natural sciences. The replies rely on Berkeley's thesis concerning the language of God, claiming that there are no causal but only semantic relations between the signs and the signified in the world. The system of nature constitutes a language which God uses to communicate with the finite creatures.

Frederick Wiseman, a través de su productora habitual (Zipporah Films), realizó en 2013 un milagro: el documental At Berkeley. Permaneció con su equipo durante doce semanas en el campus de la universidad californiana. De allí sacaron 250 horas de filmación que estuvo montando a lo largo de dos años y medio. Como producto final presenta una película de cuatro horas de duración (absorbente, interesantísima) en las que —sin interrumpir a los protagonistas reales: órganos de gobierno, profesores, alumnos, personal de servicios— logra dar cuenta de lo que es esa universidad.

George Berkeley (1685-1753) is one of the most influential early modern philosophers, and in reason of this a never-ending critical interest focuses on his works. Such a critical attention gave rise to a broad literature and it is in fact quite easy to find valuable introductory books to Berkeley's works. It would be thus superfluous to provide a further summary of the entire production of Berkeley. Rather, I focus on a specific issue, namely the main points of interest of immaterialism for the contemporary debates in philosophy. The currently most discussed Berkeleian arguments are those from his earlier production (those developed around 1709-1713). Thus, I will be mainly concerned with the conceptual structure of A Treatise Concerning the Principles of Human Knowledge. Among Berkeley's early works, this is the one that was thought as a systematic illustration for philosophers of his ideas. George Berkeley (1685-1753) appartiene al gruppo degli autori classici, e, in quanto tale, è oggetto di una attenzione critica che non sembra conoscere flessioni significative al passare degli anni. Tale attenzione critica ha prodotto una vasta letteratura, così che risulta piuttosto agevole rintracciare valide trattazioni introduttive all'opera berkeleiana. In questo profilo mi concentrerò su un tema specifico, ossia l'introduzione ai principali motivi di interesse dell'immaterialismo per i dibattiti contemporanei. Poiché gli argomenti di Berkeley che vengono per lo più discussi oggi consistono nelle analisi filosofiche che provengono dalle sue opere giovanili (ossia, quelle opere che furono redatte nel periodo 1709-1713), rivolgerò principalmente la mia attenzione alla delineazione dell'impalcatura concettuale del Trattato sui principi della conoscenza umana. Questo è infatti il testo che in tale gruppo di opere Berkeley concepì come una esposizione tecnica per filosofi delle proprie dottrine.

Berkeley develops his theory of vision in the early work An Essay Towards a New Theory of Vision, which has generally been read only attending its scientific or perceptual aspects. In this pa- per I propose a different reading of the Essay. My reading wants to show that this work not only attend scientific aspects but, on the contrary, anticipates the immaterialism of later works. It does this because God plays an important role in it, which is due, among other things, that theory of vision is developed according to God, since of Him depends both sight and visible objects and visual language argument.

Respuesta al comentario de David Camilo Téllez Guzmán. “Berkeley: el papel de Dios en la teoría de la visión.”Ideas y Valores 65.161 (2016): 417-419.

Platão; Aristóteles; Euclides; Leibniz; Newton; Berkeley

Ao defender, nos Princípios matemáticos de filosofia natural, a existência de uma força de gravitação universal, Newton desencadeou uma onda de dúvidas e objeções filosóficas. Suas próprias declarações sobre a natureza da gravitação não são facilmente interpretáveis como formando um conjunto consistente de opiniões. Por um lado, logo após fornecer as três definições de "quantidades de forças centrípetas" (Defs. 6-8), Newton observa que está tratando tais forças "matematicamente", sem se pronunciar sobre sua realidade física. Mas, por outro lado, no Escólio Geral inserido no final da segunda edição do livro, Newton diz que foi capaz de "explicar" vários fenômenos de movimento por meio da força de gravidade - que ele mostrou ser um tipo de força centrípeta -, embora não tivesse ainda conseguido explicar a causa dessa força. Uma interpretação plausível dessas últimas afirmações é que Newton acreditava que pôde inferir, a partir dos fenômenos, a existência da força de gravidade, enquanto agente causal real de certos movimentos, mas que ainda não havia tido sucesso em descobrir a causa dessa causa. O objetivo principal do presente artigo não é aprofundar a análise histórica das declarações de Newton, mas examinar como essa questão se insere no debate mais geral sobre o estatuto epistemológico das hipóteses científicas que transcendem a experiência imediata. Segundo a posição defendida, entre muitos outros, por John Locke, tais hipóteses devem ser interpretadas como tentativas legítimas de descrever aspectos inobserváveis da realidade. Em contraste com isso, no caso específico das hipóteses sobre forças - de gravitação ou quaisquer outras -, George Berkeley argumentou vigorosamente a favor de sua interpretação como meros artifícios teóricos úteis às "demonstrações matemáticas" na ciência da mecânica. Ao longo da análise das vantagens e desvantagens filosóficas dessas posições opostas, indica-se aqui que, embora a interpretação realista pareça fazer mais justiça ao desenvolvimento real da física após os Princípios matemáticos, a interpretação instrumentalista de Berkeley tem o mérito filosófico inegável de representar uma adesão mais firme ao empirismo, que é, de um modo ou de outro, valorizado por ambas as partes envolvidas na disputa sobre a natureza da gravitação.

Ce mémoire de recherche se donne pour but d’étudier conjointement l’évolutiondu répertoire pour guitare et ses potentiels techniques autant que musicaux en nousfocalisant sur deux des premières œuvres qui ont dédicacées à l’interprète anglais Julian Bream (1933), à savoir laSonatina for guitarop. 52 de Lennox Berkeley et leNocturnal after John Dowlandop. 70 de Benjamin Britten. Pour cause, la période correspondant globalement aux années 1960–1990 et durant laquelle ce dernier fait office de figure de proue,symbolise un tournant majeur de l’histoire de la guitare.En effet, sous l’influencedu musicien britannique, de nombreux compositeurs non- guitaristes, suite à la contribution musicale de Berkeley et Britten,s’intéressent véritablement au « polyphème d’or» tant vanté par Garcia Lorca dans ses poèmeset composent pour cet instrument, élargissant du même coup les potentiels techniques et musicaux de cet instrument si souvent boudé des "grands" compositeurs. De quelle manière les compositeurs non-guitaristes, et en particulier de l’Ecole anglaise,ont- ils fait évoluer la littérature et la technique pour guitare durant ce second XXe siècle ? Quelles perspectives ces compositions donnent-elles à « la guitare de demain »? Dans quelle mesure le tandem compositeur–interprète est-il le garant de l’évolution d’unrépertoire instrumental ?

Luis López, Alberto. “Berkeley: el papel de Dios en la Teoría de la visión.” Tópicos 49 (2015): 27-52.

In 1920s and 1930s California, a new architectural style emerged with exaggerated, whimsical, or theatrical qualities, evocative of medieval Europe. It appeared most often in houses or bungalow courts. Historians in the 1970s described this architecture as “dollhouse” or “Hansel and Gretel.” More recently, authors use the term Storybook Style, likely because writers often used storybook and fairytale references to explain the architecture. In the midst of California bungalows and Spanish Colonial Revival buildings this is an odd occurrence. This thesis is an examination of the two decades of architectural production in California during which this previously understudied architectural phenomenon emerged. Two million Americans migrated to California in the decade of the 1920s. As a result of new money and new opportunity, the state rapidly developed. Concurrently, with the rise of the film industry, there was increasing creativity in design through the intermingling of set designers and architects, and greater exposure to other countries, cultures, and worlds through films. There was also increased and improved production of children’s books, especially fairy tales, featuring highly imaginative designs. The architecture suggested a desire to return to the world of the child and created a romantic atmosphere. This thesis will argue that this so-called storybook architecture materialized as a specific product of the California context, though the particular attributes of the style do not readily indicate California. Chapter One examines California in the 1920s and proposes that storybook architecture offered a third alternative to the prevailing trends of Spanish Colonial Revival and Modernism. Chapter Two investigates the advent of the film industry in Los Angeles and its impact on the development of this architectural tradition. Chapter Three explores the simultaneous development of storybook architecture in San Francisco, the impact of children’s book illustrations on the architecture of Carmel, and the other key designers in the area. Chapter Four will address the perpetuation of storybook elements through Dixon plans and advertisements. Thus, it was the confluence of events and ideas in California that gave this type of revival architecture a strong footing, resulting in the largest collection of storybook architecture in this state alone.

This report is the culmination of more than three years of work in Richmond in partnership with local community leaders and organizations. It outlines strategies that can facilitate more engaged partnerships between UC Berkeley and surrounding Richmond community in order to realize transformational food system change. With the announcements of the Berkeley Global Campus (BGC) in Richmond and Global Food Initiative (GFI) from the UC Office of the President, there is great promise to align those initiatives’ values of sustainability, equity, and global inclusion with the aspirations of local community in Richmond. The report, authored by Nadia Barhoum, provides a general overview of food systems and community health, followed by a description of the current landscape of existing food challenges and food equity efforts in Richmond and food-related work at UC Berkeley and within the Global Food Initiative.

Ilustración: "Vanidad", Gabriel Rodríguez de Alba, Reseña de la edición de un album biográfico editado por Alfaguara en ocasión de los aniversarios redondos de 2014 de Cortázar: treinta años de su muerte, un siglo de su nacimiento.

El artículo realiza un análisis del concepto de sensación perceptiva, avanzada por el filósofo empirista George Berkeley, iluminado ahora con la demostración científica de la resolución del problema que en el siglo xvii planteó Willian Molyneaux1 a otro pensador empirista inglés, John Locke. El problema ha pasado a la historia con el nombre de «El ciego de Molineaux», y ha mantenido vigentes sus interrogantes durante 300 años. La revista Nature Neuroscience2 publicó una presunta solución definitiva a ese enigma, que tiene su aplicación en la representación bidimensional clásica del espacio en dibujos y pinturas, y en la actual representación de imágenes virtuales. Entender los pensamientos de los filósofos que estudiaron la percepción es acercarnos al mundo de las ideas como solución de problemas. Cuando estudiamos y asimilamos los conceptos abstractos, pasan a formar parte de nuestro conocimiento y se transcriben como sensaciones que son percibidas como propias. De esta forma, el conocimiento de la «perspectiva lineal»3 , que es uno más de los procedimientos geométricos que existen para representar de manera abstracta lo que vemos, se asocia como posible solución en la representación de la «realidad visual». The article analyzes the perceptual sensation concept, advanced by the empiricist philosopher George Berkeley, lit now with the scientific demonstration of the resolution of the problem raised in the twelfth century by Willian Molyneaux to another English empiricist philosopher, John Locke. The problem has gone down in history with the name “The blind Molyneaux” and has maintained their questions remained for 300 years. The journal Nature Neuroscience published an alleged ultimate solution to this riddle, which is applicable in the classical two-dimensional representation of space in drawings and paintings, and the current representation of virtual images. Understanding the thoughts of philosophers who studied perception is get close to the world of ideas and problem solving. When we study and assimilate abstract concepts, they become part of our knowledge and are transcribed as sensations that are perceived as their own. Thus, knowledge of the “linear perspective,” which is one more of the geometric procedures than exist to represent abstractly what we see, it is associated as a possible solution in the representation of the “visual reality.”

“Do people consider an acceptable travel time?” We raised this question in Milakis, Cervero, and van Wee (2015) to explore the validity of the acceptable travel time concept as a possible factor in the travel and destination decision-making process. Results from interviews with 20 subjects in Berkeley, CA supported this concept. In this paper we replicate the US study in Europe (Delft, The Netherlands) to (a) further test the acceptable travel time concept in European context and (b) compare results between Delft and Berkeley to gain more insights into this theoretical concept. Results of this study confirm the validity of the acceptable travel time concept. Also, additional evidence shows that acceptable travel time can vary with travel mode. Subjects in Delft have on average a higher acceptable commute time than subjects in Berkeley. Urban, transport as well as sociocultural factors might explain this variation in acceptable travel times.

Ovaj rad pokazuje u čemu se tačno sastoji fikcionalistički i instrumentalistički karakter Barklijeve filozofije nauke, o kojem se mnogo govori u novijoj literaturi o Barkliju. To je učinjeno kroz odgovore na dve vrste prigovora koji se obično postavljaju barklijevskoj slici nauke: da je njegov imaterijalizam neuskladiv sa prirodnom uzročnošću i da ne može da objasni zbog čega objekti koje proučava prirodna nauka imaju složenu strukturu. Ti odgovori leže u Barklijevoj tezi da između događaja u prirodi nema kauzalne veze, već da između njih vladaju semantičke relacije znaka i označenog. Sistem prirode konstituiše jezik kojim Bog komunicira sa konačnim bićima. This paper gives a critical account of the precise character of Berkeley's fictionalism and instrumentalism in his philosophy of science. Two replies are given to the objections typically raised against his vision of science and its incompatibility with the scientific practice. The first objection claims that his immaterialism is incompatible with the natural causation, and the second that it is not able to give an explanation for the complex structure of issues raised by natural sciences. The replies rely on Berkeley's thesis concerning the language of God, claiming that there are no causal but only semantic relations between the signs and the signified in the world. The system of nature constitutes a language which God uses to communicate with the finite creatures.

Berkeley’s general tenet about immaterialism is presented and discussed. I examined apart the several theses that concur to the immaterialist theory. After that, the general argument is presented and discussed. In particular, I stress Berkeley’s assumption that a world without matter and a world with matter would be indistinguishable from the point of view of (i) the content of perceptions, (ii) natural science (viz. Newtonian mechanics). I stress that this assumption depends on a relative account of circular motion, generating the centrifugal forces, as Newton shows in his bucket experiment. In spite of the efforts by Leibniz and Huygens, such a relative account of rotational motion was never presented. So the thesis about the scientific and perceptual identity between worlds with and without matter remains a simple case of wishful thinking in need for a justification.

Analyse af Jorge Luis Borges' parodiske gudsbevis "Argumentum Ornithologicum" med fokus på dets forhold til Anselms ontologiske gudsbevis. Udover forholdet til gudsbeviset som genre diskuteres en filosofisk forudsætning i form af Berkeleys radikale idealisme og det demonstreres, hvordan matematikken elegant inddrages i konstruktion af et argument, der ikke så nemt lader sig gendrive til trods for den oplagt humoristiske og legesyge tone.

The influence of different edible coatings on total phenolic content, total anthocyanin and antioxidant capacity in highbush blueberry (Vaccinium corymbosum L. cv Berkeley and O'Neal) was investigated, mainly for industrial applications. Also titratable acidity, soluble solids content, firmness and weight loss of berries were determined at harvest and at 15-day intervals during 45 storage days at 0 °C, in order to optimize coating composition. Application of chitosan coating delayed the decrease in anthocyanin content, phenolic content and antioxidant capacity. Coating samples showed no significant reduction in the weight loss during storage period. In cv Berkeley, the use of alginate coating showed a positive effect on firmness, titratable acidity and maintained surface lightness of treated berries. In cv O'Neal, no significant differences in total soluble solids content were found, and the chitosan-coated berries showed the minimum firmness losses. In both cultivars, the addition of chitosan to coatings decreases the microbial growth rate.

W niniejszym artykule podejmuje probe rekonstrukcji poglądow Berkeleya na nature Boga oraz Opatrzności, a takze sposoby, w jaki odnosi sie on do problemu zla i panującej w świecie sprawiedliwości. Podstawą moich analiz jest jedno z wczesnych dziel Berkeleya, tj. Traktat o zasadach poznania ludzkiego (1710). Ich celem jest przedstawienie odmienności Berkeleyowskiego pojmowania teodycei w stosunku do tego, ktore zaproponowal Leibniz w swej Teodycei (1710).

Se investiga en este trabajo la única visita que Hans Kelsen hizo a España a lo largo de su vida. Esta visita fue a Granada, en 1956, para asistir a una reunión del Institut de Droit International. La Universidad de Salamanca había nombrado a Kelsen doctor honoris causa, junto con otros juristas, en 1954, con ocasión de su VII Centenario. En ese acto se había otorgado también la misma distinción a Francisco Franco, Jefe del Estado español. Kelsen no acudió al acto de investidura. Cuando dos años después visita Granada se interesa, sin embargo, por obtener el diploma acreditativo dirigiéndose por carta a la Universidad de Salamanca. Esta carta se publica al final del presente trabajo. El objeto del mismo es averiguar la conexión que existió entre estos acontecimientos: por qué Kelsen no acudió a Salamanca para ser investido como doctor honoris causa en 1954 y por qué reivindicó este título en 1956 en su visita a Granada. Para ello, el trabajo considera tanto el contexto histórico-político de las relaciones España-Estados Unidos en ese momento, como también el contexto biográfico de Kelsen. This paper investigates the only visit to Spain Hans Kelsen made throughout his life. This was to Granada in 1956, to attend a meeting of the Institut de Droit International. The University of Salamanca had appointed Kelsen honorary doctor Kelsen, along with other jurists in 1954, celebrating its seventh centenary. On the event was also awarded the same distinction to Francisco Franco, Head of the Spanish State. Kelsen excused attendance at the investiture ceremony. Two years later, during his visit to Granada, he was interested nevertheless in obtaining the diploma and addressed a letter to the University of Salamanca to that effect. This letter is published at the end of this paper. The purpose of the latter is to find out the connection that existed between these events: why Kelsen did not go to Salamanca to collect his honorary doctorate in 1954 and why he claimed it in 1956 during his visit to Granada. For that purpose, the paper takes into consideration both the historical-polítical context of the Spain-EEUU relations and the biographical context of Kelsen. Este trabajo se enmarca en el Proyecto de Investigación Desarrollo de una concepción argumentativa del Derecho (DER2013-42472-P), financiado por el Ministerio de Economía y Competitividad.

São variadas as interpretações da crítica berkeleyana às idéias abstratas, mas elas costumam concordar na tese de que essa crítica gira em torno da natureza das “idéias”. Isto é, se “idéia” for o mesmo que “imagem”, então a abstração lockeana é impossível, caso contrário, não. Neste artigo eu procuro mostrar que essa crítica não depende de idéia ser ou não uma imagem e que Locke está parcialmente consciente do problema levantado por Berkeley. Locke's general triangle and Berkeley's partial consideration Abstract There are many different interpretations of Berkeley's attack on abstract ideas, but they usually agree in sustaining that this attack depends on the nature of "ideas". That is, if "idea" is the same as "image", then lockean abstraction is impossible, but otherwise not. In this paper I show that this attack on abstract ideas does not depend on the issue concerning the nature of idea as image, and that Locke is partially aware of the problem raised by Berkeley.

In the 13th century, Thomas Aquinas developed two models for how humans may speak of God - either by the analogy of proportion or by the analogy of proportionality. Aquinas's doctrines initiated a theological debate concerning analogy that spanned several centuries. In the 18th century, there appeared two closely related arguments for atheism which both utilized analogy for their own purposes. In this thesis, I show that one argument, articulated by the French materialist Paul-Henri Thiry Baron d'Holbach, is successful in showing that God-talk, as conceived of using the analogy of proportion, is unintelligible non-sense. In addition, I show that another argument, articulated by Anthony Collins (Vindication of Divine Attributes), George Berkeley (chapter IV of Alciphron), and David Hume (chapter XII of Dialogues Concerning Natural Religion) can be restructured into an argument for the position that the analogy of proportionality makes the distinction between atheism and theism merely verbal. Since both of these are undesirable consequences for the theist, I conclude that Aquinas's doctrine of analogy does not withstand the assault of 18th century atheists. Master of Arts

Ilustración: "Dádiva", Gabriel Rodríguez de Alba, Reseña del libro que recoge la estadía del escritor argentino en Berkeley: los apuntes que se tomaron, los temas y conferencias que impartió.