Pub Date : 2021-04-01DOI: 10.5406/21521026.38.2.03
T. Sorell
Hobbes thinks that people who submit to government can not only hope for, but actually experience, something they recognize as a good life. The good life involves the exercise of harmless liberty—activity that the sovereign should not prohibit. The exchange of harmless liberty in the commonwealth for ruthless self-protection in the state of nature is what might be called Hobbes's peace dividend: the liberty of ordinary citizens to buy, sell, choose, and practice a trade as a source of income, and the liberty to keep some of the proceeds if the state does not need resources for public protection.
{"title":"Hobbes's Peace Dividend","authors":"T. Sorell","doi":"10.5406/21521026.38.2.03","DOIUrl":"https://doi.org/10.5406/21521026.38.2.03","url":null,"abstract":"\u0000 Hobbes thinks that people who submit to government can not only hope for, but actually experience, something they recognize as a good life. The good life involves the exercise of harmless liberty—activity that the sovereign should not prohibit. The exchange of harmless liberty in the commonwealth for ruthless self-protection in the state of nature is what might be called Hobbes's peace dividend: the liberty of ordinary citizens to buy, sell, choose, and practice a trade as a source of income, and the liberty to keep some of the proceeds if the state does not need resources for public protection.","PeriodicalId":53558,"journal":{"name":"History of Philosophy Quarterly","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46311699","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-04-01DOI: 10.5406/21521026.38.2.04
P. Connolly
An unpublished manuscript on eucharistic metaphysics by Thomas White (1593–1676) supplies new information about his contributions to philosophy and theology—especially his irenic efforts to find middle ground between traditional Aristotelian views and challenges from the new mechanical philosophy. The work by White studied here, “A Discourse Concerning the Eucharist,” sheds light on his other writings and is illuminated by them. Substance, quantity, place, and accident were the main philosophical issues at stake in White's attempt to give a reasoned account of controversial religious and theological issues, especially transubstantiation and the real presence.
{"title":"Quantity and Place in Thomas White's Eucharistic Metaphysics","authors":"P. Connolly","doi":"10.5406/21521026.38.2.04","DOIUrl":"https://doi.org/10.5406/21521026.38.2.04","url":null,"abstract":"\u0000 An unpublished manuscript on eucharistic metaphysics by Thomas White (1593–1676) supplies new information about his contributions to philosophy and theology—especially his irenic efforts to find middle ground between traditional Aristotelian views and challenges from the new mechanical philosophy. The work by White studied here, “A Discourse Concerning the Eucharist,” sheds light on his other writings and is illuminated by them. Substance, quantity, place, and accident were the main philosophical issues at stake in White's attempt to give a reasoned account of controversial religious and theological issues, especially transubstantiation and the real presence.","PeriodicalId":53558,"journal":{"name":"History of Philosophy Quarterly","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41863593","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-04-01DOI: 10.5406/21521026.38.2.05
James A. Mollison
Several scholars align Nietzsche's philosophy with Stoicism because of their naturalist approaches to ethics and doctrines of eternal recurrence. Yet this alignment is difficult to reconcile with Nietzsche's criticisms of Stoicism's ethical ideal of living according to nature by dispassionately accepting fate—so much so that some conclude that Nietzsche's rebuke of Stoicism undermines his own philosophical project. I argue that affinities between Nietzsche and Stoicism belie deeper disagreement about teleology, which, in turn, yields different understandings of nature and human flourishing, so that Nietzsche's objections to Stoicism support his commitments to ethical naturalism and to affirming life's eternal recurrence.
{"title":"Nietzsche's Functional Disagreement with Stoicism: Eternal Recurrence, Ethical Naturalism, and Teleology","authors":"James A. Mollison","doi":"10.5406/21521026.38.2.05","DOIUrl":"https://doi.org/10.5406/21521026.38.2.05","url":null,"abstract":"\u0000 Several scholars align Nietzsche's philosophy with Stoicism because of their naturalist approaches to ethics and doctrines of eternal recurrence. Yet this alignment is difficult to reconcile with Nietzsche's criticisms of Stoicism's ethical ideal of living according to nature by dispassionately accepting fate—so much so that some conclude that Nietzsche's rebuke of Stoicism undermines his own philosophical project. I argue that affinities between Nietzsche and Stoicism belie deeper disagreement about teleology, which, in turn, yields different understandings of nature and human flourishing, so that Nietzsche's objections to Stoicism support his commitments to ethical naturalism and to affirming life's eternal recurrence.","PeriodicalId":53558,"journal":{"name":"History of Philosophy Quarterly","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44793401","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-04-01DOI: 10.5406/21521026.38.2.02
David Meißner
In Plato's Cratylus, Hermogenes contends that the correctness of names is conventional. Appealing though this claim sounds to modern ears, it does not meet with approval in the Cratylus. Why? I argue that the conventionalism promoted by Hermogenes is discredited by unacceptable relativist implications because it incorporates the mistaken assumption that correct names are individuated exclusively by their phonetic composition.
{"title":"Conventionalism and Relativism in Plato's Cratylus","authors":"David Meißner","doi":"10.5406/21521026.38.2.02","DOIUrl":"https://doi.org/10.5406/21521026.38.2.02","url":null,"abstract":"\u0000 In Plato's Cratylus, Hermogenes contends that the correctness of names is conventional. Appealing though this claim sounds to modern ears, it does not meet with approval in the Cratylus. Why? I argue that the conventionalism promoted by Hermogenes is discredited by unacceptable relativist implications because it incorporates the mistaken assumption that correct names are individuated exclusively by their phonetic composition.","PeriodicalId":53558,"journal":{"name":"History of Philosophy Quarterly","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41415440","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-01DOI: 10.21146/2074-5869-2021-26-1-99-109
N. I. Gerasimov, D. A. Tkachenko
The article analyzes the evolution of the philosophical views of the pananarchism-theorists A.L. and W.L. Gordin through the prism of human being problem. The study involved not only the collective work of thinkers, but also their solo-creative work in the period 1909–1924. Based on the study of such conceptual phenomena as pananarchism, the AO language, social engineering and interindividualism, the conclusion is drawn: being inspired by the philosophy of M. Stirner, A.L. and W.L. Gordin explored the human being problem using one of the most eclectic conceptual devices in the history of Russian intellectual culture. At the same time, the authors of the article consider that eclecticism in this case should be evaluated positively – as an attempt at a comprehensive philosophical and anthropological study, which is based on the ethical and aesthetic views of thinkers, closely related to their socio-political views.
{"title":"From Pan-Anarchism to Social Engineering and Interindividualism: the Human Being Problem in the Work of the Gordin Brothers","authors":"N. I. Gerasimov, D. A. Tkachenko","doi":"10.21146/2074-5869-2021-26-1-99-109","DOIUrl":"https://doi.org/10.21146/2074-5869-2021-26-1-99-109","url":null,"abstract":"The article analyzes the evolution of the philosophical views of the pananarchism-theorists A.L. and W.L. Gordin through the prism of human being problem. The study involved not only the collective work of thinkers, but also their solo-creative work in the period 1909–1924. Based on the study of such conceptual phenomena as pananarchism, the AO language, social engineering and interindividualism, the conclusion is drawn: being inspired by the philosophy of M. Stirner, A.L. and W.L. Gordin explored the human being problem using one of the most eclectic conceptual devices in the history of Russian intellectual culture. At the same time, the authors of the article consider that eclecticism in this case should be evaluated positively – as an attempt at a comprehensive philosophical and anthropological study, which is based on the ethical and aesthetic views of thinkers, closely related to their socio-political views.","PeriodicalId":53558,"journal":{"name":"History of Philosophy Quarterly","volume":"108 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87575045","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-01DOI: 10.21146/2074-5869-2021-26-1-13-24
A. Krotov
The article analyzes the peculiarities of the political philosophy of the ancestor of French spiritualism based on documents published at the turn of the 20th–21st centuries. The specificity of his worldview in the early period of philosophical activity is considered, as well as the reasons that prompted him to turn to politics after the Thermidorian coup. Negative attitude towards the Jacobeans, regrets about the fall of the monarchy are very characteristic of his views during this period. He meets the Thermidorian republic and then the empire with hopes for close peace, social stability, based on strict observance of laws. At first, he praises Napoleon as a genius who “pacifies and comforts”. But then comes disappointment, a continuous sequence of wars leads him to condemn the Napoleonic policy as part of the “commission of five” of legislative corps in December 1813. The philosopher meets the restoration as an event consistent with the plans of Providence. Undoubtedly, the appeal to religious philosophy was largely motivated by Biran's political experience.
{"title":"Philosopher in the Service of the Thermidorian Republic and Emperor: to the Political Biography of Maine de Biran","authors":"A. Krotov","doi":"10.21146/2074-5869-2021-26-1-13-24","DOIUrl":"https://doi.org/10.21146/2074-5869-2021-26-1-13-24","url":null,"abstract":"The article analyzes the peculiarities of the political philosophy of the ancestor of French spiritualism based on documents published at the turn of the 20th–21st centuries. The specificity of his worldview in the early period of philosophical activity is considered, as well as the reasons that prompted him to turn to politics after the Thermidorian coup. Negative attitude towards the Jacobeans, regrets about the fall of the monarchy are very characteristic of his views during this period. He meets the Thermidorian republic and then the empire with hopes for close peace, social stability, based on strict observance of laws. At first, he praises Napoleon as a genius who “pacifies and comforts”. But then comes disappointment, a continuous sequence of wars leads him to condemn the Napoleonic policy as part of the “commission of five” of legislative corps in December 1813. The philosopher meets the restoration as an event consistent with the plans of Providence. Undoubtedly, the appeal to religious philosophy was largely motivated by Biran's political experience.","PeriodicalId":53558,"journal":{"name":"History of Philosophy Quarterly","volume":"95 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83721183","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-01DOI: 10.21146/2074-5869-2021-26-2-82-101
A. A. Yakovlev
The following is the Russian translation of several notes put down by John Locke after 1694 in his notebook named “Adversaria Theologica 94”. These notes allow a clearer view of the evolution of Locke’s theological standing and make more certain his design to write a treatise on soteriology containing polemics with John Biddle and Jean Calvin. More positive ideas are rooted in Locke’s mortalism and his Biblical hermeneutics. The concept of mortalism, sometimes named materialism in XVII century, presupposes that death takes the whole man, not only his body, and consequently the whole man is what to be raised, though in a changed state. Locke also introduces a new mode of argumentation relying on paraphrasing the texts of the Bible, primarily Epistles of St. Paul, and revealing the original sense of fundamental Biblical as well as philosophical notions. Locke suggests that matter is disposed to receive from God, if that be His wish, the faculties of perception and understanding or a substance with such faculties. This notion of disposition is also used in discussion of tabula rasa and ideas as primary matter of understanding after the Fall, and of restoration of Man to the state of ante lapsum.
{"title":"John Locke. Adversaria Theologica 94","authors":"A. A. Yakovlev","doi":"10.21146/2074-5869-2021-26-2-82-101","DOIUrl":"https://doi.org/10.21146/2074-5869-2021-26-2-82-101","url":null,"abstract":"The following is the Russian translation of several notes put down by John Locke after 1694 in his notebook named “Adversaria Theologica 94”. These notes allow a clearer view of the evolution of Locke’s theological standing and make more certain his design to write a treatise on soteriology containing polemics with John Biddle and Jean Calvin. More positive ideas are rooted in Locke’s mortalism and his Biblical hermeneutics. The concept of mortalism, sometimes named materialism in XVII century, presupposes that death takes the whole man, not only his body, and consequently the whole man is what to be raised, though in a changed state. Locke also introduces a new mode of argumentation relying on paraphrasing the texts of the Bible, primarily Epistles of St. Paul, and revealing the original sense of fundamental Biblical as well as philosophical notions. Locke suggests that matter is disposed to receive from God, if that be His wish, the faculties of perception and understanding or a substance with such faculties. This notion of disposition is also used in discussion of tabula rasa and ideas as primary matter of understanding after the Fall, and of restoration of Man to the state of ante lapsum.","PeriodicalId":53558,"journal":{"name":"History of Philosophy Quarterly","volume":"42 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89253609","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-01DOI: 10.21146/2074-5869-2021-26-2-35-45
K. Vorozhikhina
The article is devoted to the foreign and Russian reception of theocratic utopia of V.S. Soloviev, presented in his French works “The Russian Idea”, “Saint Vladimir and Christian Politics”, “Russia and the Universal Church”. Soloviev’s theocratic project, which assumed the subordination of the Russian emperor to the pope and the reunion of the Orthodox and Catholic churches, aroused great interest abroad. His report “The Russian Idea”, dedicated to Russia’s mission to conciliate the two branches of Christianity, was enthusiastically received by the Catholic press and received many praise. The Russian philosopher was seen by Western critics as a new apostle, called to return the Orthodox to Catholic unity. However, the treatise “Russia and the Universal Church” turned out to be unacceptable for Catholics for its mysticism, Soloviev’s teachings about Sophia and creation seemed like a gnostic heresy. Abroad Soloviev’s ecclesiology, philosophy of history, his theocratic project, which in Russia were perceived as treason to Orthodoxy and as an anti-national utopia, were in demand. Despite the fact that the philosophical and religious foundations of his views were shared by many Soloviev’s French writings evoked an unfavorable impression in the government and the Holy Synod (K.P. Pobedonostsev), indignation and irritation of the Slavophils (I.S. Aksakov, S.F. Sharapov), the Pochvenniks (N.N. Strakhov) and conservative circles (L.A. Tikhomirov); Orthodox clergy (Nikolai (Kasatkin), Anthony (Khrapovitsky), Vladimir (Guettée)) spoke extremely negatively about them. The most favorable were the assessments of K.N. Leontiev and T.I. Filippov. The philosopher’s Russian followers embraced Soloviev’s metaphysics, sophiology, his doctrine of total unity, while in his theocratic aspirations the philosopher remained alone.
{"title":"V.S. Soloviev Between Orthodoxy and Catholicity: Responses of Contemporaries","authors":"K. Vorozhikhina","doi":"10.21146/2074-5869-2021-26-2-35-45","DOIUrl":"https://doi.org/10.21146/2074-5869-2021-26-2-35-45","url":null,"abstract":"The article is devoted to the foreign and Russian reception of theocratic utopia of V.S. Soloviev, presented in his French works “The Russian Idea”, “Saint Vladimir and Christian Politics”, “Russia and the Universal Church”. Soloviev’s theocratic project, which assumed the subordination of the Russian emperor to the pope and the reunion of the Orthodox and Catholic churches, aroused great interest abroad. His report “The Russian Idea”, dedicated to Russia’s mission to conciliate the two branches of Christianity, was enthusiastically received by the Catholic press and received many praise. The Russian philosopher was seen by Western critics as a new apostle, called to return the Orthodox to Catholic unity. However, the treatise “Russia and the Universal Church” turned out to be unacceptable for Catholics for its mysticism, Soloviev’s teachings about Sophia and creation seemed like a gnostic heresy. Abroad Soloviev’s ecclesiology, philosophy of history, his theocratic project, which in Russia were perceived as treason to Orthodoxy and as an anti-national utopia, were in demand. Despite the fact that the philosophical and religious foundations of his views were shared by many Soloviev’s French writings evoked an unfavorable impression in the government and the Holy Synod (K.P. Pobedonostsev), indignation and irritation of the Slavophils (I.S. Aksakov, S.F. Sharapov), the Pochvenniks (N.N. Strakhov) and conservative circles (L.A. Tikhomirov); Orthodox clergy (Nikolai (Kasatkin), Anthony (Khrapovitsky), Vladimir (Guettée)) spoke extremely negatively about them. The most favorable were the assessments of K.N. Leontiev and T.I. Filippov. The philosopher’s Russian followers embraced Soloviev’s metaphysics, sophiology, his doctrine of total unity, while in his theocratic aspirations the philosopher remained alone.","PeriodicalId":53558,"journal":{"name":"History of Philosophy Quarterly","volume":"53 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73045536","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-01DOI: 10.21146/2074-5869-2021-26-1-76-86
E. Besschetnova
In the article, the author examines the religious and philosophical views of Vladimir Solovyov during the period of his appeal to the Roman Catholic Church as a rock and center of unification of Christian humanity. Based on materials from the Vatican archives and periodicals of the Holy See, it was reconstructed how Catholic world perceived Solovyov’s project of ecclesiastic union. In particular, the question of Solovyov’s conversion in Catholicism was studied. The author points to unknown document on the preparation of special instructions for Solovyov by the Congregation for the Doctrine of the Faith. In addition, the author analyses the reception of the idea of the Universal Church by Russian religious philosophers of the early 20th century. It is emphasized that they did not accept the idea of Solovyov’s conversion to Catholicism and pointed to the fundamental religious and philosophical significance the idea of the Universal Church as a mystical unity of the Eastern and Western Churches. Thus, the article shows that the religious and philosophical ideas of Solovyov were closely related to his sociocultural and political views. He was a person who adopted Christianity as a fundamental principle of being and a key driving force of history.
{"title":"Whether Vladimir S. Solovyov Became a Catholic (Historical and Philosophical Analysis)","authors":"E. Besschetnova","doi":"10.21146/2074-5869-2021-26-1-76-86","DOIUrl":"https://doi.org/10.21146/2074-5869-2021-26-1-76-86","url":null,"abstract":"In the article, the author examines the religious and philosophical views of Vladimir Solovyov during the period of his appeal to the Roman Catholic Church as a rock and center of unification of Christian humanity. Based on materials from the Vatican archives and periodicals of the Holy See, it was reconstructed how Catholic world perceived Solovyov’s project of ecclesiastic union. In particular, the question of Solovyov’s conversion in Catholicism was studied. The author points to unknown document on the preparation of special instructions for Solovyov by the Congregation for the Doctrine of the Faith. In addition, the author analyses the reception of the idea of the Universal Church by Russian religious philosophers of the early 20th century. It is emphasized that they did not accept the idea of Solovyov’s conversion to Catholicism and pointed to the fundamental religious and philosophical significance the idea of the Universal Church as a mystical unity of the Eastern and Western Churches. Thus, the article shows that the religious and philosophical ideas of Solovyov were closely related to his sociocultural and political views. He was a person who adopted Christianity as a fundamental principle of being and a key driving force of history.","PeriodicalId":53558,"journal":{"name":"History of Philosophy Quarterly","volume":"19 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72514037","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-01DOI: 10.5406/21521026.38.1.01
Mark Boespflug
John Locke has been widely understood to hold that belief is under one's direct control. This doxastic voluntarism appears to be implicit in his evidentialism, his doxastic moralism, and his postulation of an ability to suspend assent. I argue, first, that interpreting Locke as a doxastic voluntarist is untenable—at odds with his conception of knowledge, probable assent, and religious belief. I also claim that interpreting Locke as a voluntarist fails to cohere with his understanding of the intellect's relation to the will. Although Passmore's voluntarist interpretation does not capture Locke's conception of doxastic control, there is a narrow sense in which Locke allows room for direct control of belief.
{"title":"Only Light and Evidence: Locke on the Will to Believe","authors":"Mark Boespflug","doi":"10.5406/21521026.38.1.01","DOIUrl":"https://doi.org/10.5406/21521026.38.1.01","url":null,"abstract":"\u0000 John Locke has been widely understood to hold that belief is under one's direct control. This doxastic voluntarism appears to be implicit in his evidentialism, his doxastic moralism, and his postulation of an ability to suspend assent. I argue, first, that interpreting Locke as a doxastic voluntarist is untenable—at odds with his conception of knowledge, probable assent, and religious belief. I also claim that interpreting Locke as a voluntarist fails to cohere with his understanding of the intellect's relation to the will. Although Passmore's voluntarist interpretation does not capture Locke's conception of doxastic control, there is a narrow sense in which Locke allows room for direct control of belief.","PeriodicalId":53558,"journal":{"name":"History of Philosophy Quarterly","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47763237","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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