- A Treatise Concerning the Principles of Human Knowledge (1710)
- Introduction, Section One
- Introduction, Section Two
- Introduction, Section Three
- Introduction, Section Four
- Introduction, Section Five
- Introduction, Section Six
- Introduction, Section Seven
- Introduction, Section Eight
- Introduction, Section Nine
- Introduction, Section Ten
- Introduction, Section Eleven
- Introduction, Section Twelve
- Introduction, Section Sixteen
- Introduction, Section Eighteen
- Introduction, Section Nineteen
- Introduction, Section Twenty
- Introduction, Section Twenty-one
- Introduction, Section Twenty-two
- Part One, Section One
- Part One, Section Two
- Part One, Section Three
- Part One, Section Four
- Part One, Section Five
- Part One, Section Six
- Part One, Section Seven
- Part One, Section Eight
- Part One, Section Nine
- Part One, Section Ten
- Part One, Section Eleven
- Part One, Section Twelve
- Part One, Section Thirteen
- Part One, Section Fourteen
- Part One, Section Fifteen
- Part One, Section Sixteen
- Part One, Section Seventeen
- Part One, Section Eighteen
- Part One, Section Nineteen
- Part One, Section Twenty
- Part One, Section Twenty-one
- Part One, Section Twenty-two
- Part One, Section Twenty-three
- Part One, Section Twenty-four
- Part One, Section Twenty-five
- Part One, Section Twenty-six
- Part One, Section Twenty-seven
- Part One, Section Twenty-eight
- Part One, Section Twenty-nine
- Part One, Section Thirty
- Part One, Section Thirty-one
- Part One, Section Thirty-two
- Part One, Section Thirty-three
- Part One, Section Thirty-four
- Part One, Section Thirty-five
- Part One, Section Thirty-six
- Part One, Section Thirty-eight
- Part One, Section Thirty-nine
- Part One, Section Forty
- Part One, Section Forty-one
- Part One, Section Forty-two
- Part One, Section Forty-three
- Part One, Section Forty-four
- Part One, Section Forty-five
- Part One, Section Forty-six
- Part One, Section Forty-seven
- Part One, Section Forty-eight
- Part One, Section Forty-nine
- Part One, Section Fifty
- Part One, Section Fifty-one
- Part One, Section Fifty-two
- Part One, Section Fifty-three
- Part One, Section Fifty-four
- Part One, Section Fifty-five
- Part One, Section Fifty-six
- Part One, Section Fifty-seven
- Part One, Section Fifty-eight
- Part One, Section Fifty-nine
- Part One, Section Sixty
- Part One, Section Sixty-one
- Part One, Section Sixty-two
- Part One, Section Sixty-three
- Part One, Section Sixty-four
- Part One, Section Sixty-five
- Part One, Section Sixty-six
- Part One, Section Ninety-eight
- Part One, Section Ninety-nine
- Part One, Section One Hundred and Seven
- Part One, Section One Hundred and Thirty-nine
- Part One, Section One Hundred and Forty
- Part One, Section One Hundred and Forty-six
- Part One, Section One Hundred and Forty-seven
- De Motu, Section One
- De Motu, Section Two
- De Motu, Section Three
- De Motu, Section Four
- De Motu, Section Five
- De Motu, Section Six
- De Motu, Section Seven
- De Motu, Section Eight
- De Motu, Section Eleven
- De Motu, Section Seventeen
- De Motu, Section Eighteen
- De Motu, Section Twenty-eight
- De Motu, Section Twenty-nine
- De Motu, Section Thirty-four
- De Motu, Section Thirty-five
- De Motu, Section Thirty-six
- De Motu, Section Thirty-seven
- De Motu, Section Thirty-eight
- De Motu, Section Thirty-nine
- De Motu, Section Forty
- De Motu, Section Sixty-six
- De Motu, Section Sixty-eight
Born in Kilkenny, Ireland, George Berkeley was appointed Bishop of Cloyne (near Cork) in 1734. In 1709, he published An Essay towards a New Theory of Vision, which lays the groundwork for his attack on the belief in material substance. His Treatise concerning the Principles of Human Knowledge, the main work excerpted here, appeared in 1710 and was revised in 1734. His views encountered resistance and sometimes mockery; in 1713, he restated his overall position and arguments again, this time in dialogue form, in Three Dialogues between Hylas and Philonous. In 1721, Berkeley published De Motu (On Motion), a work that presents the earliest version of instrumentalism in philosophy of science.
The Introduction to the Principles attacks abstract ideas. As you go, it is worth wondering why Berkeley is spending so much time on this issue, given his ultimate goal of establishing a world of only spirits and ideas. Part One of that work (there is no Part Two—Berkeley claims to have lost the manuscript in Italy) forms the main part of the work. Here is an outline, by section number, of the PHK, Part One.1
Sections 1-24: Arguments against material substance
Sections 25-33 Statement of Berkeley’s positive view
Sections 34-84: Objections and replies
Sections 85-156: Attractive consequences of Berkeley’s view with regard to:
Sections 101-117: Natural science
Sections 118-132: Mathematics and geometry
Sections 135-156: Spirits/Minds, incl. God
(Textual note: The standard edition of Berkeley’s Works is that of Luce and Jessop. Modern editions are plentiful; Desmond Clarke’s anthology with Cambridge is especially useful. Berkeley’s Notebooks (sometimes called the ‘Philosophical Commentaries’), probably written in 1707–10, provide a fascinating insight into the development of Berkeley’s thought. These are available in Luce and Jessop and in Michael Ayers’s anthology of Berkeley’s works, though not in Clarke’s.)
Wherein the chief causes of error and difficulty in the sciences, with the grounds of scepticism, atheism, and irreligion, are inquired into.
Philosophy being nothing else but the study of wisdom and truth, it may with reason be expected that those who have spent most time and pains in it should enjoy a greater calm and serenity of mind, a greater clearness and evidence of knowledge, and be less disturbed with doubts and difficulties than other men. Yet so it is, we see the illiterate bulk of mankind that walk the high-road of plain common sense, and are governed by the dictates of nature, for the most part easy and undisturbed. To them nothing that is familiar appears unaccountable or difficult to comprehend. They complain not of any want of evidence in their senses, and are out of all danger of becoming Sceptics. But no sooner do we depart from sense and instinct to follow the light of a superior principle, to reason, meditate, and reflect on the nature of things, but a thousand scruples spring up in our minds concerning those things which before we seemed fully to comprehend. Prejudices and errors of sense do from all parts discover themselves to our view; and, endeavouring to correct these by reason, we are insensibly drawn into uncouth paradoxes, difficulties, and inconsistencies, which multiply and grow upon us as we advance in speculation, till at length, having wandered through many intricate mazes, we find ourselves just where we were, or, which is worse, sit down in a forlorn Scepticism.
The cause of this is thought to be the obscurity of things, or the natural weakness and imperfection of our understandings. It is said, the faculties we have are few, and those designed by nature for the support and comfort of life, and not to penetrate into the inward essence and constitution of things. Besides, the mind of man being finite, when it treats of things which partake of infinity, it is not to be wondered at if it run into absurdities and contradictions, out of which it is impossible it should ever extricate itself, it being of the nature of infinite not to be comprehended by that which is finite.
- The view Berkeley sets out in Section Two is not his, as indicated by the passive voice (‘…is thought to be…’, ‘It is said…’) Whose view, then, is he discussing?
But, perhaps, we may be too partial to ourselves in placing the fault originally in our faculties, and not rather in the wrong use we make of them. It is a hard thing to suppose that right deductions from true principles should ever end in consequences which cannot be maintained or made consistent. We should believe that God has dealt more bountifully with the sons of men than to give them a strong desire for that knowledge which he had placed quite out of their reach. This were not agreeable to the wonted indulgent methods of Providence, which, whatever appetites it may have implanted in the creatures, doth usually furnish them with such means as, if rightly made use of, will not fail to satisfy them. Upon the whole, I am inclined to think that the far greater part, if not all, of those difficulties which have hitherto amused philosophers, and blocked up the way to knowledge, are entirely owing to ourselves—that we have first raised a dust and then complain we cannot see.
My purpose therefore is, to try if I can discover what those Principles are which have introduced all that doubtfulness and uncertainty, those absurdities and contradictions, into the several sects of philosophy; insomuch that the wisest men have thought our ignorance incurable, conceiving it to arise from the natural dullness and limitation of our faculties. And surely it is a work well deserving our pains to make a strict inquiry concerning the First Principles of Human Knowledge, to sift and examine them on all sides, especially since there may be some grounds to suspect that those lets and difficulties, which stay and embarrass the mind in its search after truth, do not spring from any darkness and intricacy in the objects, or natural defect in the understanding, so much as from false Principles which have been insisted on, and might have been avoided.
How difficult and discouraging soever this attempt may seem, when I consider how many great and extraordinary men have gone before me in the like designs, yet I am not without some hopes—upon the consideration that the largest views are not always the clearest, and that he who is short-sighted will be obliged to draw the object nearer, and may, perhaps, by a close and narrow survey, discern that which had escaped far better eyes.
In order to prepare the mind of the reader for the easier conceiving what follows, it is proper to premise somewhat, by way of Introduction, concerning the nature and abuse of Language. But the unravelling this matter leads me in some measure to anticipate my design, by taking notice of what seems to have had a chief part in rendering speculation intricate and perplexed, and to have occasioned innumerable errors and difficulties in almost all parts of knowledge. And that is the opinion that the mind hath a power of framing abstract ideas or notions of things. He who is not a perfect stranger to the writings and disputes of philosophers must needs acknowledge that no small part of them are spent about abstract ideas. These are in a more especial manner thought to be the object of those sciences which go by the name of Logic and Metaphysics, and of all that which passes under the notion of the most abstracted and sublime learning, in all which one shall scarce find any question handled in such a manner as does not suppose their existence in the mind, and that it is well acquainted with them.
It is agreed on all hands that the qualities or modes of things do never really exist each of them apart by itself, and separated from all others, but are mixed, as it were, and blended together, several in the same object. But, we are told, the mind being able to consider each quality singly, or abstracted from those other qualities with which it is united, does by that means frame to itself abstract ideas. For example, there is perceived by sight an object extended, coloured, and moved: this mixed or compound idea the mind resolving into its simple, constituent parts, and viewing each by itself, exclusive of the rest, does frame the abstract ideas of extension, colour, and motion. Not that it is possible for colour or motion to exist without extension; but only that the mind can frame to itself by abstraction the idea of colour exclusive of extension, and of motion exclusive of both colour and extension.
Again, the mind having observed that in the particular extensions perceived by sense there is something common and alike in all, and some other things peculiar, as this or that figure or magnitude, which distinguish them one from another; it considers apart or singles out by itself that which is common, making thereof a most abstract idea of extension, which is neither line, surface, nor solid, nor has any figure or magnitude, but is an idea entirely prescinded from all these. So likewise the mind, by leaving out of the particular colours perceived by sense that which distinguishes them one from another, and retaining that only which is common to all, makes an idea of colour in abstract which is neither red, nor blue, nor white, nor any other determinate colour. And, in like manner, by considering motion abstractedly not only from the body moved, but likewise from the figure it describes, and all particular directions and velocities, the abstract idea of motion is framed; which equally corresponds to all particular motions whatsoever that may be perceived by sense.
And as the mind frames to itself abstract ideas of qualities or modes, so does it, by the same precision or mental separation, attain abstract ideas of the more compounded beings which include several coexistent qualities. For example, the mind having observed that Peter, James, and John resemble each other in certain common agreements of shape and other qualities, leaves out of the complex or compounded idea it has of Peter, James, and any other particular man, that which is peculiar to each, retaining only what is common to all, and so makes an abstract idea wherein all the particulars equally partake—abstracting entirely from and cutting off all those circumstances and differences which might determine it to any particular existence. And after this manner it is said we come by the abstract idea of man, or, if you please, humanity, or human nature; wherein it is true there is included colour, because there is no man but has some colour, but then it can be neither white, nor black, nor any particular colour, because there is no one particular colour wherein all men partake. So likewise there is included stature, but then it is neither tall stature, nor low stature, nor yet middle stature, but something abstracted from all these. And so of the rest. Moreover, their being a great variety of other creatures that partake in some parts, but not all, of the complex idea of man, the mind, leaving out those parts which are peculiar to men, and retaining those only which are common to all the living creatures, frames the idea of animal, which abstracts not only from all particular men, but also all birds, beasts, fishes, and insects. The constituent parts of the abstract idea of animal are body, life, sense, and spontaneous motion. By body is meant body without any particular shape or figure, there being no one shape or figure common to all animals, without covering, either of hair, or feathers, or scales, &c., nor yet naked: hair, feathers, scales, and nakedness being the distinguishing properties of particular animals, and for that reason left out of the abstract idea. Upon the same account the spontaneous motion must be neither walking, nor flying, nor creeping; it is nevertheless a motion, but what that motion is it is not easy to conceive.
Whether others have this wonderful faculty of abstracting their ideas, they best can tell: for myself, I find indeed I have a faculty of imagining, or representing to myself, the ideas of those particular things I have perceived, and of variously compounding and dividing them. I can imagine a man with two heads, or the upper parts of a man joined to the body of a horse. I can consider the hand, the eye, the nose, each by itself abstracted or separated from the rest of the body. But then whatever hand or eye I imagine, it must have some particular shape and colour. Likewise the idea of man that I frame to myself must be either of a white, or a black, or a tawny, a straight, or a crooked, a tall, or a low, or a middle-sized man. I cannot by any effort of thought conceive the abstract idea above described. And it is equally impossible for me to form the abstract idea of motion distinct from the body moving, and which is neither swift nor slow, curvilinear nor rectilinear; and the like may be said of all other abstract general ideas whatsoever. To be plain, I own myself able to abstract in one sense, as when I consider some particular parts or qualities separated from others, with which, though they are united in some object, yet it is possible they may really exist without them. But I deny that I can abstract from one another, or conceive separately, those qualities which it is impossible should exist so separated; or that I can frame a general notion, by abstracting from particulars in the manner aforesaid—which last are the two proper acceptations of abstraction. And there are grounds to think most men will acknowledge themselves to be in my case. The generality of men which are simple and illiterate never pretend to abstract notions. It is said they are difficult and not to be attained without pains and study; we may therefore reasonably conclude that, if such there be, they are confined only to the learned.
I proceed to examine what can be alleged in defence of the doctrine of abstraction, and try if I can discover what it is that inclines the men of speculation to embrace an opinion so remote from common sense as that seems to be. There has been a late deservedly esteemed philosopher who, no doubt, has given it very much countenance, by seeming to think the having abstract general ideas is what puts the widest difference in point of understanding betwixt man and beast. “The having of general ideas,” saith he, “is that which puts a perfect distinction betwixt man and brutes, and is an excellency which the faculties of brutes do by no means attain unto. For, it is evident we observe no foot-steps in them of making use of general signs for universal ideas; from which we have reason to imagine that they have not the faculty of abstracting, or making general ideas, since they have no use of words or any other general signs.” And a little after: “Therefore, I think, we may suppose that it is in this that the species of brutes are discriminated from men, and it is that proper difference wherein they are wholly separated, and which at last widens to so wide a distance. For, if they have any ideas at all, and are not bare machines (as some would have them), we cannot deny them to have some reason. It seems as evident to me that they do, some of them, in certain instances reason as that they have sense; but it is only in particular ideas, just as they receive them from their senses. They are the best of them tied up within those narrow bounds, and have not (as I think) the faculty to enlarge them by any kind of abstraction” (Essay on Human Understanding, II.xi.10 and 11). I readily agree with this learned author, that the faculties of brutes can by no means attain to abstraction. But then if this be made the distinguishing property of that sort of animals, I fear a great many of those that pass for men must be reckoned into their number. The reason that is here assigned why we have no grounds to think brutes have abstract general ideas is, that we observe in them no use of words or any other general signs; which is built on this supposition—that the making use of words implies the having general ideas. From which it follows that men who use language are able to abstract or generalize their ideas. That this is the sense and arguing of the author will further appear by his answering the question he in another place puts: “Since all things that exist are only particulars, how come we by general terms?” His answer is: “Words become general by being made the signs of general ideas” (Essay on Human Understanding, IV.iii.6). But it seems that a word becomes general by being made the sign, not of an abstract general idea, but of several particular ideas, any one of which it indifferently suggests to the mind. For example, when it is said “the change of motion is proportional to the impressed force,” or that “whatever has extension is divisible,” these propositions are to be understood of motion and extension in general; and nevertheless it will not follow that they suggest to my thoughts an idea of motion without a body moved, or any determinate direction and velocity, or that I must conceive an abstract general idea of extension, which is neither line, surface, nor solid, neither great nor small, black, white, nor red, nor of any other determinate colour. It is only implied that whatever particular motion I consider, whether it be swift or slow, perpendicular, horizontal, or oblique, or in whatever object, the axiom concerning it holds equally true. As does the other of every particular extension, it matters not whether line, surface, or solid, whether of this or that magnitude or figure.
By observing how ideas become general we may the better judge how words are made so. And here it is to be noted that I do not deny absolutely there are general ideas, but only that there are any abstract general ideas; for, in the passages we have quoted wherein there is mention of general ideas, it is always supposed that they are formed by abstraction, after the manner set forth in Sections Eight and Nine. Now, if we will annex a meaning to our words, and speak only of what we can conceive, I believe we shall acknowledge that an idea which, considered in itself, is particular, becomes general by being made to represent or stand for all other particular ideas of the same sort. To make this plain by an example, suppose a geometrician is demonstrating the method of cutting a line in two equal parts. He draws, for instance, a black line of an inch in length: this, which in itself is a particular line, is nevertheless with regard to its signification general, since, as it is there used, it represents all particular lines whatsoever; so that what is demonstrated of it is demonstrated of all lines, or, in other words, of a line in general. And, as that particular line becomes general by being made a sign, so the name “line,” which taken absolutely is particular, by being a sign is made general. And as the former owes its generality not to its being the sign of an abstract or general line, but of all particular right lines that may possibly exist, so the latter must be thought to derive its generality from the same cause, namely, the various particular lines which it indifferently denotes. …
But here it will be demanded, how we can know any proposition to be true of all particular triangles, except we have first seen it demonstrated of the abstract idea of a triangle which equally agrees to all? For, because a property may be demonstrated to agree to some one particular triangle, it will not thence follow that it equally belongs to any other triangle, which in all respects is not the same with it. For example, having demonstrated that the three angles of an isosceles rectangular triangle are equal to two right ones, I cannot therefore conclude this affection agrees to all other triangles which have neither a right angle nor two equal sides. It seems therefore that, to be certain this proposition is universally true, we must either make a particular demonstration for every particular triangle, which is impossible, or once for all demonstrate it of the abstract idea of a triangle, in which all the particulars do indifferently partake and by which they are all equally represented. To which I answer, that, though the idea I have in view whilst I make the demonstration be, for instance, that of an isosceles rectangular triangle whose sides are of a determinate length, I may nevertheless be certain it extends to all other rectilinear triangles, of what sort or bigness soever. And that because neither the right angle, nor the equality, nor determinate length of the sides are at all concerned in the demonstration. It is true the diagram I have in view includes all these particulars, but then there is not the least mention made of them in the proof of the proposition. It is not said the three angles are equal to two right ones, because one of them is a right angle, or because the sides comprehending it are of the same length. Which sufficiently shows that the right angle might have been oblique, and the sides unequal, and for all that the demonstration have held good. And for this reason it is that I conclude that to be true of any obliquangular or scalenon which I had demonstrated of a particular right-angled equicrural triangle, and not because I demonstrated the proposition of the abstract idea of a triangle And here it must be acknowledged that a man may consider a figure merely as triangular, without attending to the particular qualities of the angles, or relations of the sides. So far he may abstract; but this will never prove that he can frame an abstract, general, inconsistent idea of a triangle. In like manner we may consider Peter so far forth as man, or so far forth as animal without framing the fore-mentioned abstract idea, either of man or of animal, inasmuch as all that is perceived is not considered. …
I come now to consider the source of this prevailing notion, and that seems to me to be language. And surely nothing of less extent than reason itself could have been the source of an opinion so universally received. The truth of this appears as from other reasons so also from the plain confession of the ablest patrons of abstract ideas, who acknowledge that they are made in order to naming; from which it is a clear consequence that if there had been no such things as speech or universal signs there never had been any thought of abstraction. See III.vi.39, and elsewhere of the Essay on Human Understanding. Let us examine the manner wherein words have contributed to the origin of that mistake.
First then, it is thought that every name has, or ought to have, one only precise and settled signification, which inclines men to think there are certain abstract, determinate ideas that constitute the true and only immediate signification of each general name; and that it is by the mediation of these abstract ideas that a general name comes to signify any particular thing. Whereas, in truth, there is no such thing as one precise and definite signification annexed to any general name, they all signifying indifferently a great number of particular ideas. All which doth evidently follow from what has been already said, and will clearly appear to anyone by a little reflexion. To this it will be objected that every name that has a definition is thereby restrained to one certain signification. For example, a triangle is defined to be “a plain surface comprehended by three right lines,” by which that name is limited to denote one certain idea and no other. To which I answer, that in the definition it is not said whether the surface be great or small, black or white, nor whether the sides are long or short, equal or unequal, nor with what angles they are inclined to each other; in all which there may be great variety, and consequently there is no one settled idea which limits the signification of the word triangle. It is one thing for to keep a name constantly to the same definition, and another to make it stand everywhere for the same idea; the one is necessary, the other useless and impracticable.
But, to give a farther account how words came to produce the doctrine of abstract ideas, it must be observed that it is a received opinion that language has no other end but the communicating our ideas, and that every significant name stands for an idea. This being so, and it being withal certain that names which yet are not thought altogether insignificant do not always mark out particular conceivable ideas, it is straightway concluded that they stand for abstract notions. That there are many names in use amongst speculative men which do not always suggest to others determinate, particular ideas, or in truth anything at all, is what nobody will deny. And a little attention will discover that it is not necessary (even in the strictest reasonings) significant names which stand for ideas should, every time they are used, excite in the understanding the ideas they are made to stand for—in reading and discoursing, names being for the most part used as letters are in Algebra, in which, though a particular quantity be marked by each letter, yet to proceed right it is not requisite that in every step each letter suggest to your thoughts that particular quantity it was appointed to stand for.
Besides, the communicating of ideas marked by words is not the chief and only end of language, as is commonly supposed. There are other ends, as the raising of some passion, the exciting to or deterring from an action, the putting the mind in some particular disposition—to which the former is in many cases barely subservient, and sometimes entirely omitted, when these can be obtained without it, as I think does not unfrequently happen in the familiar use of language. I entreat the reader to reflect with himself, and see if it doth not often happen, either in hearing or reading a discourse, that the passions of fear, love, hatred, admiration, disdain, and the like, arise immediately in his mind upon the perception of certain words, without any ideas coming between. At first, indeed, the words might have occasioned ideas that were fitting to produce those emotions; but, if I mistake not, it will be found that, when language is once grown familiar, the hearing of the sounds or sight of the characters is oft immediately attended with those passions which at first were wont to be produced by the intervention of ideas that are now quite omitted. May we not, for example, be affected with the promise of a good thing, though we have not an idea of what it is? Or is not the being threatened with danger sufficient to excite a dread, though we think not of any particular evil likely to befal us, nor yet frame to ourselves an idea of danger in abstract? If any one shall join ever so little reflexion of his own to what has been said, I believe that it will evidently appear to him that general names are often used in the propriety of language without the speaker’s designing them for marks of ideas in his own, which he would have them raise in the mind of the hearer.
Even proper names themselves do not seem always spoken with a design to bring into our view the ideas of those individuals that are supposed to be marked by them. For example, when a schoolman tells me “Aristotle hath said it,” all I conceive he means by it is to dispose me to embrace his opinion with the deference and submission which custom has annexed to that name. And this effect is often so instantly produced in the minds of those who are accustomed to resign their judgment to authority of that philosopher, as it is impossible any idea either of his person, writings, or reputation should go before. Innumerable examples of this kind may be given, but why should I insist on those things which every one’s experience will, I doubt not, plentifully suggest unto him?
We have, I think, shewn the impossibility of Abstract Ideas. We have considered what has been said for them by their ablest patrons; and endeavored to show they are of no use for those ends to which they are thought necessary. And lastly, we have traced them to the source from whence they flow, which appears evidently to be language. It cannot be denied that words are of excellent use, in that by their means all that stock of knowledge which has been purchased by the joint labours of inquisitive men in all ages and nations may be drawn into the view and made the possession of one single person. But at the same time it must be owned that most parts of knowledge have been strangely perplexed and darkened by the abuse of words, and general ways of speech wherein they are delivered. Since therefore words are so apt to impose on the understanding, whatever ideas I consider, I shall endeavour to take them bare and naked into my view, keeping out of my thoughts so far as I am able, those names which long and constant use hath so strictly united with them; from which I may expect to derive the following advantages:
First, I shall be sure to get clear of all controversies purely verbal—the springing up of which weeds in almost all the sciences has been a main hindrance to the growth of true and sound knowledge.
Secondly, this seems to be a sure way to extricate myself out of that fine and subtle net of abstract ideas which has so miserably perplexed and entangled the minds of men; and that with this peculiar circumstance, that by how much the finer and more curious was the wit of any man, by so much the deeper was he likely to be ensnared and faster held therein.
Thirdly, so long as I confine my thoughts to my own ideas divested of words, I do not see how I can easily be mistaken. The objects I consider, I clearly and adequately know. I cannot be deceived in thinking I have an idea which I have not. It is not possible for me to imagine that any of my own ideas are alike or unlike that are not truly so. To discern the agreements or disagreements there are between my ideas, to see what ideas are included in any compound idea and what not, there is nothing more requisite than an attentive perception of what passes in my own understanding.
- ‘We have first raised a dust and then complain that we cannot see.’ (Section Three. Who is ‘we’? What is the dust?
- What are Berkeley’s targets?
Abstraction 1: Taking a simple idea (of a determinate shape, for example) and paring it off from the other ideas with which it came into the mind.
Abstraction 2: Taking a bunch of complex ideas (of extended objects, for example) and isolating what’s common to them (extension as a determinable; human being as a kind).
By contrast, what is Abstraction 3, and why is it fine?
- There are two big puzzles posed by the introduction. First, what exactly is the argument against abstract ideas supposed to be? It looks as if Section Ten goes something like this:
- I (Berkeley) cannot abstract in sense 1 and 2.
- Therefore, no one can abstract in senses 1 and 2.
What weaknesses do you see in this argument?
In a later work (Alciphron, or the Minute Philosopher, 1732), Berkeley offers a different argument against abstract ideas. In this dialogue, Euphranor is Berkeley’s spokesman; Alciphron is supposed to represent Locke’s views:
Euphranor: Pray, Alciphron, which are those things you would call absolutely impossible?
Alciphron: Such as include a contradiction.
Euphranor: Can you frame an idea of what includes a contradiction?
Alciphron: I cannot.
Euphranor: Consequently, whatever is absolutely impossible you cannot form an idea of.
Alciphron: This I grant.
Euphranor: But can a colour or triangle, such as you describe their abstract general ideas, really exist?
Alciphron: It is absolutely impossible such things should exist in nature.
Euphranor: Should it not follow, then, that they cannot exist in your mind, or, in other words, that you cannot conceive or frame an idea of them?2
Reconstruct Euphranor’s argument:
Premise 1: If x is impossible, then x includes a contradiction.
Premise 2: If x includes a contradiction, then _________________.
Premise 3: It follows that if x is impossible, x is ________.
Premise 4: _________________
- The second puzzle: why is Berkeley so worried about abstraction? Keep this question in mind as you read the rest of the Principles.
It is evident to any one who takes a survey of the objects of human knowledge, that they are either ideas actually imprinted on the senses; or else such as are perceived by attending to the passions and operations of the mind; or lastly, ideas formed by help of memory and imagination—either compounding, dividing, or barely representing those originally perceived in the aforesaid ways. By sight I have the ideas of light and colours, with their several degrees and variations. By touch I perceive hard and soft, heat and cold, motion and resistance, and of all these more and less either as to quantity or degree. Smelling furnishes me with odours; the palate with tastes; and hearing conveys sounds to the mind in all their variety of tone and composition. And as several of these are observed to accompany each other, they come to be marked by one name, and so to be reputed as one thing. Thus, for example a certain colour, taste, smell, figure and consistence having been observed to go together, are accounted one distinct thing, signified by the name apple; other collections of ideas constitute a stone, a tree, a book, and the like sensible things—which as they are pleasing or disagreeable excite the passions of love, hatred, joy, grief, and so forth.
But, besides all that endless variety of ideas or objects of knowledge, there is likewise something which knows or perceives them, and exercises divers operations, as willing, imagining, remembering, about them. This perceiving, active being is what I call mind, spirit, soul, or myself. By which words I do not denote any one of my ideas, but a thing entirely distinct from them, wherein, they exist, or, which is the same thing, whereby they are perceived—for the existence of an idea consists in being perceived.
That neither our thoughts, nor passions, nor ideas formed by the imagination, exist without the mind, is what everybody will allow. And it seems no less evident that the various sensations or ideas imprinted on the sense, however blended or combined together (that is, whatever objects they compose), cannot exist otherwise than in a mind perceiving them. I think an intuitive knowledge may be obtained of this by any one that shall attend to what is meant by the term exists, when applied to sensible things. The table I write on I say exists, that is, I see and feel it; and if I were out of my study I should say it existed—meaning thereby that if I was in my study I might perceive it, or that some other spirit actually does perceive it. There was an odour, that is, it was smelt; there was a sound, that is, it was heard; a colour or figure, and it was perceived by sight or touch. This is all that I can understand by these and the like expressions. For as to what is said of the absolute existence of unthinking things without any relation to their being perceived, that seems perfectly unintelligible. Their esse is percepi, nor is it possible they should have any existence out of the minds or thinking things which perceive them.
It is indeed an opinion strangely prevailing amongst men, that houses, mountains, rivers, and in a word all sensible objects, have an existence, natural or real, distinct from their being perceived by the understanding. But, with how great an assurance and acquiescence soever this principle may be entertained in the world, yet whoever shall find in his heart to call it in question may, if I mistake not, perceive it to involve a manifest contradiction. For, what are the fore-mentioned objects but the things we perceive by sense? And what do we perceive besides our own ideas or sensations? And is it not plainly repugnant that any one of these, or any combination of them, should exist unperceived?
If we thoroughly examine this tenet it will, perhaps, be found at bottom to depend on the doctrine of abstract ideas. For can there be a nicer strain of abstraction than to distinguish the existence of sensible objects from their being perceived, so as to conceive them existing unperceived? Light and colours, heat and cold, extension and figures—in a word, the things we see and feel—what are they but so many sensations, notions, ideas, or impressions on the sense? and is it possible to separate, even in thought, any of these from perception? For my part, I might as easily divide a thing from itself. I may, indeed, divide in my thoughts, or conceive apart from each other, those things which, perhaps I never perceived by sense so divided. Thus, I imagine the trunk of a human body without the limbs, or conceive the smell of a rose without thinking on the rose itself. So far, I will not deny, I can abstract—if that may properly be called abstraction which extends only to the conceiving separately such objects as it is possible may really exist or be actually perceived asunder. But my conceiving or imagining power does not extend beyond the possibility of real existence or perception. Hence, as it is impossible for me to see or feel anything without an actual sensation of that thing, so is it impossible for me to conceive in my thoughts any sensible thing or object distinct from the sensation or perception of it.
Some truths there are so near and obvious to the mind that a man need only open his eyes to see them. Such I take this important one to be, viz., that all the choir of heaven and furniture of the earth, in a word all those bodies which compose the mighty frame of the world, have not any subsistence without a mind, that their being is to be perceived or known; that consequently so long as they are not actually perceived by me, or do not exist in my mind or that of any other created spirit, they must either have no existence at all, or else subsist in the mind of some Eternal Spirit—it being perfectly unintelligible, and involving all the absurdity of abstraction, to attribute to any single part of them an existence independent of a spirit. To be convinced of which, the reader need only reflect, and try to separate in his own thoughts the being of a sensible thing from its being perceived.
From what has been said it follows there is not any other Substance than Spirit, or that which perceives. But, for the fuller proof of this point, let it be considered the sensible qualities are colour, figure, motion, smell, taste, etc., i.e., the ideas perceived by sense. Now, for an idea to exist in an unperceiving thing is a manifest contradiction, for to have an idea is all one as to perceive; that therefore wherein colour, figure, and the like qualities exist must perceive them; hence it is clear there can be no unthinking substance or substratum of those ideas.
But, say you, though the ideas themselves do not exist without the mind, yet there may be things like them, whereof they are copies or resemblances, which things exist without the mind in an unthinking substance. I answer, an idea can be like nothing but an idea; a colour or figure can be like nothing but another colour or figure. If we look but never so little into our thoughts, we shall find it impossible for us to conceive a likeness except only between our ideas. Again, I ask whether those supposed originals or external things, of which our ideas are the pictures or representations, be themselves perceivable or no? If they are, then they are ideas and we have gained our point; but if you say they are not, I appeal to any one whether it be sense to assert a colour is like something which is invisible; hard or soft, like something which is intangible; and so of the rest.
Some there are who make a distinction betwixt primary and secondary qualities. By the former they mean extension, figure, motion, rest, solidity or impenetrability, and number; by the latter they denote all other sensible qualities, as colours, sounds, tastes, and so forth. The ideas we have of these they acknowledge not to be the resemblances of anything existing without the mind, or unperceived, but they will have our ideas of the primary qualities to be patterns or images of things which exist without the mind, in an unthinking substance which they call Matter. By Matter, therefore, we are to understand an inert, senseless substance, in which extension, figure, and motion do actually subsist. But it is evident from what we have already shown, that extension, figure, and motion are only ideas existing in the mind, and that an idea can be like nothing but another idea, and that consequently neither they nor their archetypes can exist in an unperceiving substance. Hence, it is plain that that the very notion of what is called Matter or corporeal substance, involves a contradiction in it.
They who assert that figure, motion, and the rest of the primary or original qualities do exist without the mind in unthinking substances, do at the same time acknowledge that colours, sounds, heat cold, and suchlike secondary qualities, do not—which they tell us are sensations existing in the mind alone, that depend on and are occasioned by the different size, texture, and motion of the minute particles of matter. This they take for an undoubted truth, which they can demonstrate beyond all exception. Now, if it be certain that those original qualities are inseparably united with the other sensible qualities, and not, even in thought, capable of being abstracted from them, it plainly follows that they exist only in the mind. But I desire any one to reflect and try whether he can, by any abstraction of thought, conceive the extension and motion of a body without all other sensible qualities. For my own part, I see evidently that it is not in my power to frame an idea of a body extended and moving, but I must withal give it some colour or other sensible quality which is acknowledged to exist only in the mind. In short, extension, figure, and motion, abstracted from all other qualities, are inconceivable. Where therefore the other sensible qualities are, there must these be also, to wit, in the mind and nowhere else.
Again, great and small, swift and slow, are allowed to exist nowhere without the mind, being entirely relative, and changing as the frame or position of the organs of sense varies. The extension therefore which exists without the mind is neither great nor small, the motion neither swift nor slow, that is, they are nothing at all. But, say you, they are extension in general, and motion in general: thus we see how much the tenet of extended movable substances existing without the mind depends on the strange doctrine of abstract ideas. And here I cannot but remark how nearly the vague and indeterminate description of Matter or corporeal substance, which the modern philosophers are run into by their own principles, resembles that antiquated and so much ridiculed notion of materia prima, to be met with in Aristotle and his followers. Without extension solidity cannot be conceived; since therefore it has been shewn that extension exists not in an unthinking substance, the same must also be true of solidity.
That number is entirely the creature of the mind, even though the other qualities be allowed to exist without, will be evident to whoever considers that the same thing bears a different denomination of number as the mind views it with different respects. Thus, the same extension is one, or three, or thirty-six, according as the mind considers it with reference to a yard, a foot, or an inch. Number is so visibly relative, and dependent on men’s understanding, that it is strange to think how any one should give it an absolute existence without the mind. We say one book, one page, one line, etc.; all these are equally units, though some contain several of the others. And in each instance, it is plain, the unit relates to some particular combination of ideas arbitrarily put together by the mind.
Unity I know some will have to be a simple or uncompounded idea, accompanying all other ideas into the mind. That I have any such idea answering the word unity I do not find; and if I had, methinks I could not miss finding it: on the contrary, it should be the most familiar to my understanding, since it is said to accompany all other ideas, and to be perceived by all the ways of sensation and reflexion. To say no more, it is an abstract idea.
I shall farther add, that, after the same manner as modern philosophers prove certain sensible qualities to have no existence in Matter, or without the mind, the same thing may be likewise proved of all other sensible qualities whatsoever. Thus, for instance, it is said that heat and cold are affections only of the mind, and not at all patterns of real beings, existing in the corporeal substances which excite them, for that the same body which appears cold to one hand seems warm to another. Now, why may we not as well argue that figure and extension are not patterns or resemblances of qualities existing in Matter, because to the same eye at different stations, or eyes of a different texture at the same station, they appear various, and cannot therefore be the images of anything settled and determinate without the mind? Again, it is proved that sweetness is not really in the sapid thing, because the thing remaining unaltered the sweetness is changed into bitter, as in case of a fever or otherwise vitiated palate. Is it not as reasonable to say that motion is not without the mind, since if the succession of ideas in the mind become swifter, the motion, it is acknowledged, shall appear slower without any alteration in any external object?
In short, let any one consider those arguments which are thought manifestly to prove that colours and taste exist only in the mind, and he shall find they may with equal force be brought to prove the same thing of extension, figure, and motion. Though it must be confessed this method of arguing does not so much prove that there is no extension or colour in an outward object, as that we do not know by sense which is the true extension or colour of the object. But the arguments foregoing plainly shew it to be impossible that any colour or extension at all, or other sensible quality whatsoever, should exist in an unthinking subject without the mind, or in truth, that there should be any such thing as an outward object.
But let us examine a little the received opinion.
It is said extension is a mode or accident of Matter, and that Matter is the substratum that supports it. Now I desire that you would explain to me what is meant by Matter’s supporting extension. Say you, I have no idea of Matter and therefore cannot explain it. I answer, though you have no positive, yet, if you have any meaning at all, you must at least have a relative idea of Matter; though you know not what it is, yet you must be supposed to know what relation it bears to accidents, and what is meant by its supporting them. It is evident ‘support’ cannot here be taken in its usual or literal sense—as when we say that pillars support a building; in what sense therefore must it be taken?
If we inquire into what the most accurate philosophers declare themselves to mean by material substance, we shall find them acknowledge they have no other meaning annexed to those sounds but the idea of Being in general, together with the relative notion of its supporting accidents. The general idea of Being appeareth to me the most abstract and incomprehensible of all other; and as for its supporting accidents, this, as we have just now observed, cannot be understood in the common sense of those words; it must therefore be taken in some other sense, but what that is they do not explain. So that when I consider the two parts or branches which make the signification of the words material substance, I am convinced there is no distinct meaning annexed to them. But why should we trouble ourselves any farther, in discussing this material substratum or support of figure and motion, and other sensible qualities? Does it not suppose they have an existence without the mind? And is not this a direct repugnancy, and altogether inconceivable?
But, though it were possible that solid, figured, movable substances may exist without the mind, corresponding to the ideas we have of bodies, yet how is it possible for us to know this? Either we must know it by sense or by reason. As for our senses, by them we have the knowledge only of our sensations, ideas, or those things that are immediately perceived by sense, call them what you will: but they do not inform us that things exist without the mind, or unperceived, like to those which are perceived. This the materialists themselves acknowledge. It remains therefore that if we have any knowledge at all of external things, it must be by reason, inferring their existence from what is immediately perceived by sense. But what reason can induce us to believe the existence of bodies without the mind, from what we perceive, since the very patrons of Matter themselves do not pretend there is any necessary connexion betwixt them and our ideas? I say it is granted on all hands (and what happens in dreams, phrensies, and the like, puts it beyond dispute) that it is possible we might be affected with all the ideas we have now, though there were no bodies existing without resembling them. Hence, it is evident the supposition of external bodies is not necessary for the producing our ideas; since it is granted they are produced sometimes, and might possibly be produced always in the same order, we see them in at present, without their concurrence.
But, though we might possibly have all our sensations without them, yet perhaps it may be thought easier to conceive and explain the manner of their production, by supposing external bodies in their likeness rather than otherwise; and so it might be at least probable there are such things as bodies that excite their ideas in our minds. But neither can this be said; for, though we give the materialists their external bodies, they by their own confession are never the nearer knowing how our ideas are produced; since they own themselves unable to comprehend in what manner body can act upon spirit, or how it is possible it should imprint any idea in the mind. Hence it is evident the production of ideas or sensations in our minds can be no reason why we should suppose Matter or corporeal substances, since that is acknowledged to remain equally inexplicable with or without this supposition. If therefore it were possible for bodies to exist without the mind, yet to hold they do so, must needs be a very precarious opinion; since it is to suppose, without any reason at all, that God has created innumerable beings that are entirely useless, and serve to no manner of purpose.
In short, if there were external bodies, it is impossible we should ever come to know it; and if there were not, we might have the very same reasons to think there were that we have now. Suppose—what no one can deny possible—an intelligence without the help of external bodies, to be affected with the same train of sensations or ideas that you are, imprinted in the same order and with like vividness in his mind. I ask whether that intelligence hath not all the reason to believe the existence of corporeal substances, represented by his ideas, and exciting them in his mind, that you can possibly have for believing the same thing? Of this there can be no question—which one consideration were enough to make any reasonable person suspect the strength of whatever arguments be may think himself to have, for the existence of bodies without the mind.
Were it necessary to add any farther proof against the existence of Matter after what has been said, I could instance several of those errors and difficulties (not to mention impieties) which have sprung from that tenet. It has occasioned numberless controversies and disputes in philosophy, and not a few of far greater moment in religion. But I shall not enter into the detail of them in this place, as well because I think arguments a posteriori are unnecessary for confirming what has been, if I mistake not, sufficiently demonstrated a priori, as because I shall hereafter find occasion to speak somewhat of them.
I am afraid I have given cause to think I am needlessly prolix in handling this subject. For, to what purpose is it to dilate on that which may be demonstrated with the utmost evidence in a line or two, to any one that is capable of the least reflexion? It is but looking into your own thoughts, and so trying whether you can conceive it possible for a sound, or figure, or motion, or colour to exist without the mind or unperceived. This easy trial may perhaps make you see that what you contend for is a downright contradiction. Insomuch that I am content to put the whole upon this issue: If you can but conceive it possible for one extended movable substance, or, in general, for any one idea, or anything like an idea, to exist otherwise than in a mind perceiving it, I shall readily give up the cause. And, as for all that compages of external bodies you contend for, I shall grant you its existence, though you cannot either give me any reason why you believe it exists, or assign any use to it when it is supposed to exist. I say, the bare possibility of your opinions being true shall pass for an argument that it is so.
But, say you, surely there is nothing easier than for me to imagine trees, for instance, in a park, or books existing in a closet, and nobody by to perceive them. I answer, you may so, there is no difficulty in it; but what is all this, I beseech you, more than framing in your mind certain ideas which you call books and trees, and the same time omitting to frame the idea of any one that may perceive them? But do not you yourself perceive or think of them all the while? This therefore is nothing to the purpose; it only shews you have the power of imagining or forming ideas in your mind: but it does not shew that you can conceive it possible the objects of your thought may exist without the mind. To make out this, it is necessary that you conceive them existing unconceived or unthought of, which is a manifest repugnancy. When we do our utmost to conceive the existence of external bodies, we are all the while only contemplating our own ideas. But the mind taking no notice of itself, is deluded to think it can and does conceive bodies existing unthought of or without the mind, though at the same time they are apprehended by or exist in itself. A little attention will discover to any one the truth and evidence of what is here said, and make it unnecessary to insist on any other proofs against the existence of material substance.
It is very obvious, upon the least inquiry into our thoughts, to know whether it is possible for us to understand what is meant by the absolute existence of sensible objects in themselves, or without the mind. To me it is evident those words mark out either a direct contradiction, or else nothing at all. And to convince others of this, I know no readier or fairer way than to entreat they would calmly attend to their own thoughts; and if by this attention the emptiness or repugnancy of those expressions does appear, surely nothing more is requisite for the conviction. It is on this therefore that I insist, to wit, that the absolute existence of unthinking things are words without a meaning, or which include a contradiction. This is what I repeat and inculcate, and earnestly recommend to the attentive thoughts of the reader.
- Berkeley’s arguments for immaterialism fall into two classes: (A) those that challenge the intelligibility of materialism, and (B) those that grant its intelligibility but try to show that it is unjustified. Mark each argument below with an ‘A’ or ‘B’ as you go.
- Materialists think that objects can exist unperceived. But to say that an object exists is just to say what? (From Part One, Section Three.)
- This argument is from Part One, Section Four; there’s a parallel argument in section 7:
- An object is ______.
- Therefore, objects are ideas.
- Locke used resemblance to account for the representative powers of ideas of primary qualities. But:
- Likeness Principle: an idea can only be like _____________.
- The only way an idea can represent anything is by virtue of ______ it.
- Therefore, no idea can represent anything but ______. (From Part One, Section Eight.)
- Locke restricts resemblance to ideas of primary qualities and says that secondary qualities exist only in the mind. But:
- This means that I must be able to think of an object that has _____________.
- Given the arguments of the Introduction, we can say that ___________________________.
- No object denuded of secondary qualities is even______ ______________________. (From Part One, Section Ten.)
- Locke says that matter is the substratum that supports the observable qualities of bodies. But in order to think of such a thing, we’d have to first understand what is meant by the word _______ here. And ____________________. (From Part One, Section Sixteen.)
- Suppose matter exists. How could we be justified in believing in it? Either (1) by sensation (direct experience) or (2) reason (i.e., a demonstration or a logically sound argument).
Against (1): ____________________
Against (2): If we could demonstrate the existence of matter, there would have to be a ______________ between our ideas and the objects they represent. But we can see that there is no such ______________, simply by noticing that _____________________. In fact, even the proponents of matter grant that there is no ____________________ between ideas and their objects.
Now, a materialist might agree that we cannot prove by demonstration that matter exists. (In fact, this seems to be Descartes’s position; see the last paragraph of his Synopsis of the Meditations.) Still, the materialist might argue, we can be justified in believing in matter’s existence by means of an inference to the best explanation. The best explanation for our experiences is that they are experiences of a real, mind-independent world. How does Berkeley challenge this move? (From Part One, Sections Eighteen and Nineteen.)
- The ‘master argument’—Matter is by definition something that can exist even when no mind is thinking about it. What could be easier than conceiving of something that exists unconceived? (To imagine, conceive, and perceive, are all used here by Berkeley pretty much interchangeably—each means having a given idea in the mind.) But:
- I think of x existing unperceived. (The materialist’s presupposition)
- But this is the wrong description of what I have thought of, since ___________.
- Therefore, no one can think of something that exists unperceived.
All our ideas, sensations, notions, or the things which we perceive, by whatsoever names they may be distinguished, are visibly inactive—there is nothing of power or agency included in them. So that one idea or object of thought cannot produce or make any alteration in another. To be satisfied of the truth of this, there is nothing else requisite but a bare observation of our ideas. For, since they and every part of them exist only in the mind, it follows that there is nothing in them but what is perceived: but whoever shall attend to his ideas, whether of sense or reflexion, will not perceive in them any power or activity; there is, therefore, no such thing contained in them. A little attention will discover to us that the very being of an idea implies passiveness and inertness in it, insomuch that it is impossible for an idea to do anything, or, strictly speaking, to be the cause of anything: neither can it be the resemblance or pattern of any active being, as is evident from Section Eight. Whence it plainly follows that extension, figure, and motion cannot be the cause of our sensations. To say, therefore, that these are the effects of powers resulting from the configuration, number, motion, and size of corpuscles, must certainly be false.
We perceive a continual succession of ideas, some are anew excited, others are changed or totally disappear. There is therefore some cause of these ideas, whereon they depend, and which produces and changes them. That this cause cannot be any quality or idea or combination of ideas, is clear from the preceding section. I must therefore be a substance; but it has been shewn that there is no corporeal or material substance: it remains therefore that the cause of ideas is an incorporeal active substance or Spirit.
A spirit is one simple, undivided, active being—as it perceives ideas it is called the understanding, and as it produces or otherwise operates about them it is called the will. Hence there can be no idea formed of a soul or spirit; for all ideas whatever, being passive and inert (see Section Twenty-five), they cannot represent unto us, by way of image or likeness, that which acts. A little attention will make it plain to any one, that to have an idea which shall be like that active principle of motion and change of ideas is absolutely impossible. Such is the nature of spirit, or that which acts, that it cannot be of itself perceived, but only by the effects which it produceth. If any man shall doubt of the truth of what is here delivered, let him but reflect and try if he can frame the idea of any power or active being, and whether he has ideas of two principal powers, marked by the names will and understanding, distinct from each other as well as from a third idea of Substance or Being in general, with a relative notion of its supporting or being the subject of the aforesaid powers—which is signified by the name soul or spirit. This is what some hold; but, so far as I can see, the words will, soul, spirit, do not stand for different ideas, or, in truth, for any idea at all, but for something which is very different from ideas, and which, being an agent, cannot be like unto, or represented by, any idea whatsoever. Though it must be owned at the same time that we have some notion of soul, spirit, and the operations of the mind: such as willing, loving, hating—inasmuch as we know or understand the meaning of these words.
I find I can excite ideas in my mind at pleasure, and vary and shift the scene as oft as I think fit. It is no more than willing, and straightway this or that idea arises in my fancy; and by the same power it is obliterated and makes way for another. This making and unmaking of ideas doth very properly denominate the mind active. Thus much is certain and grounded on experience; but when we think of unthinking agents or of exciting ideas exclusive of volition, we only amuse ourselves with words.
But, whatever power I may have over my own thoughts, I find the ideas actually perceived by Sense have not a like dependence on my will. When in broad daylight I open my eyes, it is not in my power to choose whether I shall see or no, or to determine what particular objects shall present themselves to my view; and so likewise as to the hearing and other senses; the ideas imprinted on them are not creatures of my will. There is therefore some other Will or Spirit that produces them.
The ideas of Sense are more strong, lively, and distinct than those of the imagination; they have likewise a steadiness, order, and coherence, and are not excited at random, as those which are the effects of human wills often are, but in a regular train or series, the admirable connexion whereof sufficiently testifies the wisdom and benevolence of its Author. Now the set rules or established methods wherein the Mind we depend on excites in us the ideas of sense, are called the laws of nature; and these we learn by experience, which teaches us that such and such ideas are attended with such and such other ideas, in the ordinary course of things.
This gives us a sort of foresight which enables us to regulate our actions for the benefit of life. And without this we should be eternally at a loss; we could not know how to act anything that might procure us the least pleasure, or remove the least pain of sense. That food nourishes, sleep refreshes, and fire warms us; that to sow in the seed-time is the way to reap in the harvest; and in general that to obtain such or such ends, such or such means are conducive—all this we know, not by discovering any necessary connexion between our ideas, but only by the observation of the settled laws of nature, without which we should be all in uncertainty and confusion, and a grown man no more know how to manage himself in the affairs of life than an infant just born.
And yet this consistent uniform working, which so evidently displays the goodness and wisdom of that Governing Spirit whose Will constitutes the laws of nature, is so far from leading our thoughts to Him, that it rather sends them wandering after second causes. For, when we perceive certain ideas of Sense constantly followed by other ideas and we know this is not of our own doing, we forthwith attribute power and agency to the ideas themselves, and make one the cause of another, than which nothing can be more absurd and unintelligible. Thus, for example, having observed that when we perceive by sight a certain round luminous figure we at the same time perceive by touch the idea or sensation called heat, we do from thence conclude the sun to be the cause of heat. And in like manner perceiving the motion and collision of bodies to be attended with sound, we are inclined to think the latter the effect of the former.
The ideas imprinted on the Senses by the Author of nature are called real things; and those excited in the imagination being less regular, vivid, and constant, are more properly termed ideas, or images of things, which they copy and represent. But then our sensations, be they never so vivid and distinct, are nevertheless ideas, that is, they exist in the mind, or are perceived by it, as truly as the ideas of its own framing. The ideas of Sense are allowed to have more reality in them, that is, to be more strong, orderly, and coherent than the creatures of the mind; but this is no argument that they exist without the mind. They are also less dependent on the spirit, or thinking substance which perceives them, in that they are excited by the will of another and more powerful spirit; yet still they are ideas, and certainly no idea, whether faint or strong, can exist otherwise than in a mind perceiving it.
Before we proceed any farther it is necessary we spend some time in answering objections which may probably be made against the principles we have hitherto laid down. In doing of which, if I seem too prolix to those of quick apprehensions, I hope it may be pardoned, since all men do not equally apprehend things of this nature, and I am willing to be understood by everyone.
First, then, it will be objected that by the foregoing principles all that is real and substantial in nature is banished out of the world, and instead thereof a chimerical scheme of ideas takes place. All things that exist, exist only in the mind, that is, they are purely notional. What therefore becomes of the sun, moon and stars? What must we think of houses, rivers, mountains, trees, stones; nay, even of our own bodies? Are all these but so many chimeras and illusions on the fancy? To all which, and whatever else of the same sort may be objected, I answer, that by the principles premised we are not deprived of any one thing in nature. Whatever we see, feel, hear, or anywise conceive or understand remains as secure as ever, and is as real as ever. There is a rerum natura, and the distinction between realities and chimeras retains its full force. This is evident from Sections 29, 30, and 33, where we have shewn what is meant by real things in opposition to chimeras or ideas of our own framing; but then they both equally exist in the mind, and in that sense they are alike ideas.
I do not argue against the existence of any one thing that we can apprehend either by sense or reflexion. That the things I see with my eyes and touch with my hands do exist, really exist, I make not the least question. The only thing whose existence we deny is that which philosophers call Matter or corporeal substance. And in doing of this there is no damage done to the rest of mankind, who, I dare say, will never miss it. The Atheist indeed will want the colour of an empty name to support his impiety; and the Philosophers may possibly find they have lost a great handle for trifling and disputation.
If any man thinks this detracts from the existence or reality of things, he is very far from understanding what hath been premised in the plainest terms I could think of. Take here an abstract of what has been said: There are spiritual substances, minds, or human souls, which will or excite ideas in themselves at pleasure; but these are faint, weak, and unsteady in respect of others they perceive by sense—which, being impressed upon them according to certain rules or laws of nature, speak themselves the effects of a mind more powerful and wise than human spirits. These latter are said to have more reality in them than the former: by which is meant that they are more affecting, orderly, and distinct, and that they are not fictions of the mind perceiving them. And in this sense the sun that I see by day is the real sun, and that which I imagine by night is the idea of the former. In the sense here given of reality it is evident that every vegetable, star, mineral, and in general each part of the mundane system, is as much a real being by our principles as by any other. Whether others mean anything by the term reality different from what I do, I entreat them to look into their own thoughts and see.
But after all, say you, it sounds very harsh to say we eat and drink ideas, and are clothed with ideas. I acknowledge it does so—the word idea not being used in common discourse to signify the several combinations of sensible qualities which are called things; and it is certain that any expression which varies from the familiar use of language will seem harsh and ridiculous. But this doth not concern the truth of the proposition, which in other words is no more than to say, we are fed and clothed with those things which we perceive immediately by our senses. The hardness or softness, the colour, taste, warmth, figure, or suchlike qualities, which combined together constitute the several sorts of victuals and apparel, have been shewn to exist only in the mind that perceives them; and this is all that is meant by calling them ideas; which word if it was as ordinarily used as thing, would sound no harsher nor more ridiculous than it. I am not for disputing about the propriety, but the truth of the expression. If therefore you agree with me that we eat and drink and are clad with the immediate objects of sense, which cannot exist unperceived or without the mind, I shall readily grant it is more proper or conformable to custom that they should be called things rather than ideas.
If it be demanded why I make use of the word idea, and do not rather in compliance with custom call them things; I answer, I do it for two reasons: first, because the term thing in contradistinction to idea, is generally supposed to denote somewhat existing without the mind; secondly, because thing hath a more comprehensive signification than idea, including spirit or thinking things as well as ideas. Since therefore the objects of sense exist only in the mind, and are withal thoughtless and inactive, I chose to mark them by the word idea, which implies those properties.
But, say what we can, someone perhaps may be apt to reply, he will still believe his senses, and never suffer any arguments, how plausible soever, to prevail over the certainty of them. Be it so; assert the evidence of sense as high as you please, we are willing to do the same. That what I see, hear, and feel doth exist, that is to say, is perceived by me, I no more doubt than I do of my own being. But I do not see how the testimony of sense can be alleged as a proof for the existence of anything which is not perceived by sense. We are not for having any man turn sceptic and disbelieve his senses; on the contrary, we give them all the stress and assurance imaginable; nor are there any principles more opposite to Scepticism than those we have laid down, as shall be hereafter clearly shewn.
Secondly, it will be objected that there is a great difference betwixt real fire for instance, and the idea of fire, betwixt dreaming or imagining oneself burnt, and actually being so: if you suspect it to be only the idea of fire which you see, do but put your hand into it and you will be convinced with a witness. This and the like may be urged in opposition to our tenets. To all which the answer is evident from what hath been already said; and I shall only add in this place, that if real fire be very different from the idea of fire, so also is the real pain that it occasions very different from the idea of the same pain, and yet nobody will pretend that real pain either is, or can possibly be, in an unperceiving thing, or without the mind, any more than its idea.
- What is the second objection (Section Forty-one) Berkeley entertains? Berkeley says that ‘the answer is evident from what hath been already said.’ What answer can you construct for him, based on the earlier sections of the Principles?
Thirdly, it will be objected that we see things actually without or at a distance from us, and which consequently do not exist in the mind; it being absurd that those things which are seen at the distance of several miles should be as near to us as our own thoughts. In answer to this, I desire it may be considered that in a dream we do oft perceive things as existing at a great distance off, and yet for all that, those things are acknowledged to have their existence only in the mind.
But, for the fuller clearing of this point, it may be worth while to consider how it is that we perceive distance and things placed at a distance by sight. For, that we should in truth see external space, and bodies actually existing in it, some nearer, others farther off, seems to carry with it some opposition to what hath been said of their existing nowhere without the mind. The consideration of this difficulty it was that gave birth to my “Essay towards a New Theory of Vision,” which was published not long since, wherein it is shewn that distance or outness is neither immediately of itself perceived by sight, nor yet apprehended or judged of by lines and angles, or anything that hath a necessary connexion with it; but that it is only suggested to our thoughts by certain visible ideas and sensations attending vision, which in their own nature have no manner of similitude or relation either with distance or things placed at a distance; but, by a connexion taught us by experience, they come to signify and suggest them to us, after the same manner that words of any language suggest the ideas they are made to stand for; insomuch that a man born blind and afterwards made to see, would not, at first sight, think the things he saw to be without his mind, or at any distance from him. See Section 41 of the forementioned treatise.
The ideas of sight and touch make two species entirely distinct and heterogeneous. The former are marks and prognostics of the latter. That the proper objects of sight neither exist without mind, nor are the images of external things, was shewn even in that treatise. Though throughout the same the contrary be supposed true of tangible objects—not that to suppose that vulgar error was necessary for establishing the notion therein laid down, but because it was beside my purpose to examine and refute it in a discourse concerning Vision. So that in strict truth the ideas of sight, when we apprehend by them distance and things placed at a distance, do not suggest or mark out to us things actually existing at a distance, but only admonish us what ideas of touch will be imprinted in our minds at such and such distances of time, and in consequence of such or such actions. It is, I say, evident from what has been said in the foregoing parts of this Treatise, and in Section 147 and elsewhere of the “Essay Concerning Vision”, that visible ideas are the Language whereby the Governing Spirit on whom we depend informs us what tangible ideas he is about to imprint upon us, in case we excite this or that motion in our own bodies.
Fourthly, it will be objected that from the foregoing principles it follows things are every moment annihilated and created anew. The objects of sense exist only when they are perceived; the trees therefore are in the garden, or the chairs in the parlour, no longer than while there is somebody by to perceive them. Upon shutting my eyes all the furniture in the room is reduced to nothing, and barely upon opening them it is again created. In answer to all which, I refer the reader to what has been said in Sections Three, Four, &c., and desire he will consider whether he means anything by the actual existence of an idea distinct from its being perceived. For my part, after the nicest inquiry I could make, I am not able to discover that anything else is meant by those words; and I once more entreat the reader to sound his own thoughts, and not suffer himself to be imposed on by words. If he can conceive it possible either for his ideas or their archetypes to exist without being perceived, then I give up the cause; but if he cannot, he will acknowledge it is unreasonable for him to stand up in defence of he knows not what, and pretend to charge on me as an absurdity the not assenting to those propositions which at bottom have no meaning in them.
It will not be amiss to observe how far the received principles of philosophy are themselves chargeable with those pretended absurdities. It is thought strangely absurd that upon closing my eyelids all the visible objects around me should be reduced to nothing; and yet is not this what philosophers commonly acknowledge, when they agree on all hands that light and colours, which alone are the proper and immediate objects of sight, are mere sensations that exist no longer than they are perceived? Again, it may to some perhaps seem very incredible that things should be every moment creating, yet this very notion is commonly taught in the schools. For the Schoolmen, though they acknowledge the existence of Matter, and that the whole mundane fabric is framed out of it, are nevertheless of opinion that it cannot subsist without the divine conservation, which by them is expounded to be a continual creation.
Farther, a little thought will discover to us that though we allow the existence of Matter or corporeal substance, yet it will unavoidably follow, from the principles which are now generally admitted, that the particular bodies, of what kind soever, do none of them exist whilst they are not perceived. For, it is evident from Section Two and the following sections, that the Matter philosophers contend for is an incomprehensible somewhat, which hath none of those particular qualities whereby the bodies falling under our senses are distinguished one from another. But, to make this more plain, it must be remarked that the infinite divisibility of Matter is now universally allowed, at least by the most approved and considerable philosophers, who on the received principles demonstrate it beyond all exception. Hence, it follows there is an infinite number of parts in each particle of Matter which are not perceived by sense. The reason therefore that any particular body seems to be of a finite magnitude, or exhibits only a finite number of parts to sense, is, not because it contains no more, since in itself it contains an infinite number of parts, but because the sense is not acute enough to discern them. In proportion therefore as the sense is rendered more acute, it perceives a greater number of parts in the object, that is, the object appears greater, and its figure varies, those parts in its extremities which were before unperceivable appearing now to bound it in very different lines and angles from those perceived by an obtuser sense. And at length, after various changes of size and shape, when the sense becomes infinitely acute the body shall seem infinite. During all which there is no alteration in the body, but only in the sense. Each body therefore, considered in itself, is infinitely extended, and consequently void of all shape or figure. From which it follows that, though we should grant the existence of Matter to be never so certain, yet it is withal as certain, the materialists themselves are by their own principles forced to acknowledge, that neither the particular bodies perceived by sense, nor anything like them, exists without the mind. Matter, I say, and each particle thereof, is according to them infinite and shapeless, and it is the mind that frames all that variety of bodies which compose the visible world, any one whereof does not exist longer than it is perceived.
If we consider it, the objection proposed in Section Forty-five will not be found reasonably charged on the principles we have premised, so as in truth to make any objection at all against our notions. For, though we hold indeed the objects of sense to be nothing else but ideas which cannot exist unperceived; yet we may not hence conclude they have no existence except only while they are perceived by us, since there may be some other spirit that perceives them though we do not. Wherever bodies are said to have no existence without the mind, I would not be understood to mean this or that particular mind, but all minds whatsoever. It does not therefore follow from the foregoing principles that bodies are annihilated and created every moment, or exist not at all during the intervals between our perception of them.
Fifthly, it may perhaps be objected that if extension and figure exist only in the mind, it follows that the mind is extended and figured; since extension is a mode or attribute which (to speak with the schools) is predicated of the subject in which it exists. I answer, those qualities are in the mind only as they are perceived by it—that is, not by way of mode or attribute, but only by way of idea; and it no more follows the soul or mind is extended, because extension exists in it alone, than it does that it is red or blue, because those colours are on all hands acknowledged to exist in it, and nowhere else. As to what philosophers say of subject and mode, that seems very groundless and unintelligible. For instance, in this proposition “a die is hard, extended, and square,” they will have it that the word die denotes a subject or substance, distinct from the hardness, extension, and figure which are predicated of it, and in which they exist. This I cannot comprehend: to me a die seems to be nothing distinct from those things which are termed its modes or accidents. And, to say a die is hard, extended, and square is not to attribute those qualities to a subject distinct from and supporting them, but only an explication of the meaning of the word die.
Sixthly, you will say there have been a great many things explained by matter and motion; take away these and you destroy the whole corpuscular philosophy, and undermine those mechanical principles which have been applied with so much success to account for the phenomena. In short, whatever advances have been made, either by ancient or modern philosophers, in the study of nature do all proceed on the supposition that corporeal substance or Matter doth really exist. To this I answer that there is not any one phenomenon explained on that supposition which may not as well be explained without it, as might easily be made appear by an induction of particulars. To explain the phenomena, is all one as to shew why, upon such and such occasions, we are affected with such and such ideas. But how Matter should operate on a Spirit, or produce any idea in it, is what no philosopher will pretend to explain; it is therefore evident there can be no use of Matter in natural philosophy. Besides, they who attempt to account for things do it not by corporeal substance, but by figure, motion, and other qualities, which are in truth no more than mere ideas, and, therefore, cannot be the cause of anything, as hath been already shewn. See Section Twenty-five.
Seventhly, it will upon this be demanded whether it does not seem absurd to take away natural causes, and ascribe everything to the immediate operation of Spirits? We must no longer say upon these principles that fire heats, or water cools, but that a Spirit heats, and so forth. Would not a man be deservedly laughed at, who should talk after this manner? I answer, he would so; in such things we ought to “think with the learned, and speak with the vulgar.” They who to demonstration are convinced of the truth of the Copernican system do nevertheless say “the sun rises,” “the sun sets,” or “comes to the meridian”; and if they affected a contrary style in common talk it would without doubt appear very ridiculous. A little reflexion on what is here said will make it manifest that the common use of language would receive no manner of alteration or disturbance from the admission of our tenets.
In the ordinary affairs of life, any phrases may be retained, so long as they excite in us proper sentiments, or dispositions to act in such a manner as is necessary for our well-being, how false soever they may be if taken in a strict and speculative sense. Nay, this is unavoidable, since, propriety being regulated by custom, language is suited to the received opinions, which are not always the truest. Hence it is impossible, even in the most rigid, philosophic reasonings, so far to alter the bent and genius of the tongue we speak, as never to give a handle for cavillers to pretend difficulties and inconsistencies. But, a fair and ingenuous reader will collect the sense from the scope and tenor and connexion of a discourse, making allowances for those inaccurate modes of speech which use has made inevitable.
As to the opinion that there are no Corporeal Causes, this has been heretofore maintained by some of the Schoolmen, as it is of late by others among the modern philosophers, who though they allow Matter to exist, yet will have God alone to be the immediate efficient cause of all things. These men saw that amongst all the objects of sense there was none which had any power or activity included in it; and that by consequence this was likewise true of whatever bodies they supposed to exist without the mind, like unto the immediate objects of sense. But then, that they should suppose an innumerable multitude of created beings, which they acknowledge are not capable of producing any one effect in nature, and which therefore are made to no manner of purpose, since God might have done everything as well without them: this I say, though we should allow it possible, must yet be a very unaccountable and extravagant supposition.
In the eighth place, the universal concurrent assent of mankind may be thought by some an invincible argument in behalf of Matter, or the existence of external things. Must we suppose the whole world to be mistaken? And if so, what cause can be assigned of so widespread and predominant an error? I answer, first, that, upon a narrow inquiry, it will not perhaps be found so many as is imagined do really believe the existence of Matter or things without the mind. Strictly speaking, to believe that which involves a contradiction, or has no meaning in it, is impossible; and whether the foregoing expressions are not of that sort, I refer it to the impartial examination of the reader. In one sense, indeed, men may be said to believe that Matter exists, that is, they act as if the immediate cause of their sensations, which affects them every moment, and is so nearly present to them, were some senseless unthinking being. But, that they should clearly apprehend any meaning marked by those words, and form thereof a settled speculative opinion, is what I am not able to conceive. This is not the only instance wherein men impose upon themselves, by imagining they believe those propositions which they have often heard, though at bottom they have no meaning in them.
But secondly, though we should grant a notion to be never so universally and steadfastly adhered to, yet this is weak argument of its truth to whoever considers what a vast number of prejudices and false opinions are everywhere embraced with the utmost tenaciousness, by the unreflecting (which are the far greater) part of mankind. There was a time when the antipodes and motion of the earth were looked upon as monstrous absurdities even by men of learning: and if it be considered what a small proportion they bear to the rest of mankind, we shall find that at this day those notions have gained but a very inconsiderable footing in the world.
But it is demanded that we assign a cause of this prejudice, and account for its obtaining in the world. To this I answer, that men knowing they perceived several ideas, whereof they themselves were not the authors—as not being excited from within nor depending on the operation of their wills—this made them maintain those ideas, or objects of perception had an existence independent of and without the mind, without ever dreaming that a contradiction was involved in those words. But, philosophers having plainly seen that the immediate objects of perception do not exist without the mind, they in some degree corrected the mistake of the vulgar; but at the same time run into another which seems no less absurd, to wit, that there are certain objects really existing without the mind, or having a subsistence distinct from being perceived, of which our ideas are only images or resemblances, imprinted by those objects on the mind. And this notion of the philosophers owes its origin to the same cause with the former, namely, their being conscious that they were not the authors of their own sensations, which they evidently knew were imprinted from without, and which therefore must have some cause distinct from the minds on which they are imprinted.
But why they should suppose the ideas of sense to be excited in us by things in their likeness, and not rather have recourse to Spirit which alone can act, may be accounted for, first, because they were not aware of the repugnancy there is, as well in supposing things like unto our ideas existing without, as in attributing to them power or activity. Secondly, because the Supreme Spirit which excites those ideas in our minds, is not marked out and limited to our view by any particular finite collection of sensible ideas, as human agents are by their size, complexion, limbs, and motions. And thirdly, because His operations are regular and uniform. Whenever the course of nature is interrupted by a miracle, men are ready to own the presence of a superior agent. But, when we see things go on in the ordinary course they do not excite in us any reflexion; their order and concatenation, though it be an argument of the greatest wisdom, power, and goodness in their creator, is yet so constant and familiar to us that we do not think them the immediate effects of a Free Spirit; especially since inconsistency and mutability in acting, though it be an imperfection, is looked on as a mark of freedom.
Tenthly, it will be objected that the notions we advance are inconsistent with several sound truths in philosophy and mathematics. For example, the motion of the earth is now universally admitted by astronomers as a truth grounded on the clearest and most convincing reasons. But, on the foregoing principles, there can be no such thing. For, motion being only an idea, it follows that if it be not perceived it exists not; but the motion of the earth is not perceived by sense. I answer, that tenet, if rightly understood, will be found to agree with the principles we have premised; for, the question whether the earth moves or no amounts in reality to no more than this, to wit, whether we have reason to conclude, from what has been observed by astronomers, that if we were placed in such and such circumstances, and such or such a position and distance both from the earth and sun, we should perceive the former to move among the choir of the planets, and appearing in all respects like one of them; and this, by the established rules of nature which we have no reason to mistrust, is reasonably collected from the phenomena.
We may, from the experience we have had of the train and succession of ideas in our minds, often make, I will not say uncertain conjectures, but sure and well-grounded predictions concerning the ideas we shall be affected with pursuant to a great train of actions, and be enabled to pass a right judgment of what would have appeared to us, in case we were placed in circumstances very different from those we are in at present. Herein consists the knowledge of nature, which may preserve its use and certainty very consistently with what hath been said. It will be easy to apply this to whatever objections of the like sort may be drawn from the magnitude of the stars, or any other discoveries in astronomy or nature.
In the eleventh place, it will be demanded to what purpose serves that curious organization of plants, and the animal mechanism in the parts of animals; might not vegetables grow, and shoot forth leaves of blossoms, and animals perform all their motions as well without as with all that variety of internal parts so elegantly contrived and put together; which, being ideas, have nothing powerful or operative in them, nor have any necessary connexion with the effects ascribed to them? If it be a Spirit that immediately produces every effect by a fiat or act of his will, we must think all that is fine and artificial in the works, whether of man or nature, to be made in vain. By this doctrine, though an artist hath made the spring and wheels, and every movement of a watch, and adjusted them in such a manner as he knew would produce the motions he designed, yet he must think all this done to no purpose, and that it is an Intelligence which directs the index, and points to the hour of the day. If so, why may not the Intelligence do it, without his being at the pains of making the movements and putting them together? Why does not an empty case serve as well as another? And how comes it to pass that whenever there is any fault in the going of a watch, there is some corresponding disorder to be found in the movements, which being mended by a skilful hand all is right again? The like may be said of all the clockwork of nature, great part whereof is so wonderfully fine and subtle as scarce to be discerned by the best microscope. In short, it will be asked, how, upon our principles, any tolerable account can be given, or any final cause assigned of an innumerable multitude of bodies and machines, framed with the most exquisite art, which in the common philosophy have very apposite uses assigned them, and serve to explain abundance of phenomena?
To all which I answer, first, that though there were some difficulties relating to the administration of Providence, and the uses by it assigned to the several parts of nature, which I could not solve by the foregoing principles, yet this objection could be of small weight against the truth and certainty of those things which may be proved a priori, with the utmost evidence and rigor of demonstration. Secondly, but neither are the received principles free from the like difficulties; for, it may still be demanded to what end God should take those roundabout methods of effecting things by instruments and machines, which no one can deny might have been effected by the mere command of His will without all that apparatus; nay, if we narrowly consider it, we shall find the objection may be retorted with greater force on those who hold the existence of those machines without of mind; for it has been made evident that solidity, bulk, figure, motion, and the like have no activity or efficacy in them, so as to be capable of producing any one effect in nature. See Section Twenty-five. Whoever therefore supposes them to exist (allowing the supposition possible) when they are not perceived does it manifestly to no purpose; since the only use that is assigned to them, as they exist unperceived, is that they produce those perceivable effects which in truth cannot be ascribed to anything but Spirit.
But, to come nigher the difficulty, it must be observed that though the fabrication of all those parts and organs be not absolutely necessary to the producing any effect, yet it is necessary to the producing of things in a constant regular way according to the laws of nature. There are certain general laws that run through the whole chain of natural effects; these are learned by the observation and study of nature, and are by men applied as well to the framing artificial things for the use and ornament of life as to the explaining various phenomena—which explication consists only in shewing the conformity any particular phenomenon hath to the general laws of nature, or, which is the same thing, in discovering the uniformity there is in the production of natural effects; as will be evident to whoever shall attend to the several instances wherein philosophers pretend to account for appearances. That there is a great and conspicuous use in these regular constant methods of working observed by the Supreme Agent hath been shewn in Section Thirty-one. And it is no less visible that a particular size, figure, motion, and disposition of parts are necessary, though not absolutely to the producing any effect, yet to the producing it according to the standing mechanical laws of nature. Thus, for instance, it cannot be denied that God, or the Intelligence that sustains and rules the ordinary course of things, might if He were minded to produce a miracle, cause all the motions on the dial-plate of a watch, though nobody had ever made the movements and put them in it: but yet, if He will act agreeably to the rules of mechanism, by Him for wise ends established and maintained in the creation, it is necessary that those actions of the watchmaker, whereby he makes the movements and rightly adjusts them, precede the production of the aforesaid motions; as also that any disorder in them be attended with the perception of some corresponding disorder in the movements, which being once corrected all is right again.
It may indeed on some occasions be necessary that the Author of nature display His overruling power in producing some appearance out of the ordinary series of things. Such exceptions from the general rules of nature are proper to surprise and awe men into an acknowledgement of the Divine Being; but then they are to be used but seldom, otherwise there is a plain reason why they should fail of that effect. Besides, God seems to choose the convincing our reason of His attributes by the works of nature, which discover so much harmony and contrivance in their make, and are such plain indications of wisdom and beneficence in their Author, rather than to astonish us into a belief of His Being by anomalous and surprising events.
To set this matter in a yet clearer light, I shall observe that what has been objected in Section Sixty amounts in reality to no more than this: ideas are not anyhow and at random produced, there being a certain order and connexion between them, like to that of cause and effect; there are also several combinations of them made in a very regular and artificial manner, which seem like so many instruments in the hand of nature that, being hid as it were behind the scenes, have a secret operation in producing those appearances which are seen on the theatre of the world, being themselves discernible only to the curious eye of the philosopher. But, since one idea cannot be the cause of another, to what purpose is that connexion? And, since those instruments, being barely inefficacious perceptions in the mind, are not subservient to the production of natural effects, it is demanded why they are made; or, in other words, what reason can be assigned why God should make us, upon a close inspection into His works, behold so great variety of ideas so artfully laid together, and so much according to rule; it not being credible that He would be at the expense (if one may so speak) of all that art and regularity to no purpose.
To all which my answer is, first, that the connexion of ideas does not imply the relation of cause and effect, but only of a mark or sign with the thing signified. The fire which I see is not the cause of the pain I suffer upon my approaching it, but the mark that forewarns me of it. In like manner the noise that I hear is not the effect of this or that motion or collision of the ambient bodies, but the sign thereof. Secondly, the reason why ideas are formed into machines, that is, artificial and regular combinations, is the same with that for combining letters into words. That a few original ideas may be made to signify a great number of effects and actions, it is necessary they be variously combined together. And, to the end their use be permanent and universal, these combinations must be made by rule, and with wise contrivance. By this means abundance of information is conveyed unto us, concerning what we are to expect from such and such actions and what methods are proper to be taken for the exciting such and such ideas; which in effect is all that I conceive to be distinctly meant when it is said that, by discerning a figure, texture, and mechanism of the inward parts of bodies, whether natural or artificial, we may attain to know the several uses and properties depending thereon, or the nature of the thing.
Hence, it is evident that those things which, under the notion of a cause co-operating or concurring to the production of effects, are altogether inexplicable, and run us into great absurdities, may be very naturally explained, and have a proper and obvious use assigned to them, when they are considered only as marks or signs for our information. And it is the searching after and endeavouring to understand those signs instituted by the Author of Nature, that ought to be the employment of the natural philosopher; and not the pretending to explain things by corporeal causes, which doctrine seems to have too much estranged the minds of men from that active principle, that supreme and wise Spirit “in whom we live, move, and have our being.” …
Having covered Berkeley’s arguments for immaterialism and his replies to objections, we can now look at the following selections from later in the Principles, which bring out important features of his positive view.
For my own part, whenever I attempt to frame a simple idea of time, abstracted from the succession of ideas in my mind, which flows uniformly and is participated by all beings, I am lost and embrangled in inextricable difficulties. I have no notion of it at all, only I hear others say it is infinitely divisible, and speak of it in such a manner as leads me to entertain odd thoughts of my existence; since that doctrine lays one under an absolute necessity of thinking, either that he passes away innumerable ages without a thought, or else that he is annihilated every moment of his life, both which seem equally absurd. Time therefore being nothing, abstracted from the succession of ideas in our minds, it follows that the duration of any finite spirit must be estimated by the number of ideas or actions succeeding each other in that same spirit or mind. Hence, it is a plain consequence that the soul always thinks; and in truth whoever shall go about to divide in his thoughts, or abstract the existence of a spirit from its cogitation, will, I believe, find it no easy task.
- Berkeley seems to agree with Descartes in at least one respect: both think that spirit/mind _____________ (Section Ninety-eight. But how do their arguments for this claim differ?
So likewise when we attempt to abstract extension and motion from all other qualities, and consider them by themselves, we presently lose sight of them, and run into great extravagances. All which depend on a twofold abstraction; first, it is supposed that extension, for example, may be abstracted from all other sensible qualities; and secondly, that the entity of extension may be abstracted from its being perceived. But, whoever shall reflect, and take care to understand what he says, will, if I mistake not, acknowledge that all sensible qualities are alike sensations and alike real; that where the extension is, there is the colour, too, i.e., in his mind, and that their archetypes can exist only in some other mind; and that the objects of sense are nothing but those sensations combined, blended, or (if one may so speak) concreted together; none of all which can be supposed to exist unperceived.
After what has been premised, I think we may lay down the following conclusions. First, it is plain philosophers amuse themselves in vain, when they inquire for any natural efficient cause, distinct from a mind or spirit. Secondly, considering the whole creation is the workmanship of a wise and good Agent, it should seem to become philosophers to employ their thoughts (contrary to what some hold) about the final causes of things; and I confess I see no reason why pointing out the various ends to which natural things are adapted, and for which they were originally with unspeakable wisdom contrived, should not be thought one good way of accounting for them, and altogether worthy a philosopher. Thirdly, from what has been premised no reason can be drawn why the history of nature should not still be studied, and observations and experiments made, which, that they are of use to mankind, and enable us to draw any general conclusions, is not the result of any immutable habitudes or relations between things themselves, but only of God’s goodness and kindness to men in the administration of the world. See Sections Thirty and Thirty-one above. Fourthly, by a diligent observation of the phenomena within our view, we may discover the general laws of nature, and from them deduce the other phenomena; I do not say demonstrate, for all deductions of that kind depend on a supposition that the Author of nature always operates uniformly, and in a constant observance of those rules we take for principles: which we cannot evidently know.
- Recall Aquinas’s argument in Summa Contra Gentiles, Chapter Sixty-nine. How would he react to Berkeley’s view about nature? (See especially Section Seven)
- How does Berkeley reply to this argument (see Section 107)?
But it will be objected that, if there is no idea signified by the terms soul, spirit, and substance, they are wholly insignificant, or have no meaning in them. I answer, those words do mean or signify a real thing, which is neither an idea nor like an idea, but that which perceives ideas, and wills, and reasons about them. What I am myself, that which I denote by the term I, is the same with what is meant by soul or spiritual substance. If it be said that this is only quarreling at a word, and that, since the immediately significations of other names are by common consent called ideas, no reason can be assigned why that which is signified by the name spirit or soul may not partake in the same appellation. I answer, all the unthinking objects of the mind agree in that they are entirely passive, and their existence consists only inbeing perceived; whereas a soul or spirit is an active being, whose existence consists, not in being perceived, but in perceiving ideas and thinking. It is therefore necessary, in order to prevent equivocation and confounding natures perfectly disagreeing and unlike, that we distinguish between spirit and idea. See Section Twenty-seven.
Our idea of spirit—in a large sense, indeed, we may be said to have an idea or rather a notion of spirit; that is, we understand the meaning of the word, otherwise we could not affirm or deny anything of it. Moreover, as we conceive the ideas that are in the minds of other spirits by means of our own, which we suppose to be resemblances of them; so we know other spirits by means of our own soul—which in that sense is the image or idea of them; it having like respect to other spirits that blueness or heat by me perceived has to those ideas perceived by another.
But, though there be some things which convince us human agents are concerned in producing them; yet it is evident to every one that those things which are called the Works of Nature, that is, the far greater part of the ideas or sensations perceived by us, are not produced by, or dependent on, the wills of men. There is therefore some other Spirit that causes them; since it is repugnant that they should subsist by themselves. See Section Twenty-nine. But, if we attentively consider the constant regularity, order, and concatenation of natural things, the surprising magnificence, beauty, and perfection of the larger, and the exquisite contrivance of the smaller parts of creation, together with the exact harmony and correspondence of the whole, but above all the never—enough-admired laws of pain and pleasure, and the instincts or natural inclinations, appetites, and passions of animals; I say if we consider all these things, and at the same time attend to the meaning and import of the attributes One, Eternal, Infinitely Wise, Good, and Perfect, we shall clearly perceive that they belong to the aforesaid Spirit, “who works all in all,” and “by whom all things consist.”
Hence, it is evident that God is known as certainly and immediately as any other mind or spirit whatsoever distinct from ourselves. We may even assert that the existence of God is far more evidently perceived than the existence of men; because the effects of nature are infinitely more numerous and considerable than those ascribed to human agents. There is not any one mark that denotes a man, or effect produced by him, which does not more strongly evince the being of that Spirit who is the Author of Nature. For, it is evident that in affecting other persons the will of man has no other object than barely the motion of the limbs of his body; but that such a motion should be attended by, or excite any idea in the mind of another, depends wholly on the will of the Creator.
- Why can’t we have an idea of spirit/mind, according to Berkeley? Remember his ‘likeness principle’ from the opening argument of Part One.
- The big picture: Berkeley sets out to undermine ‘materialism’: what is materialism?
- Berkeley’s positive view is captured by the slogan ‘esse est percipi aut percipere’; what does this mean?
- What, according to Berkeley, is the only substance?
- Why does Berkeley attack the doctrine of abstract ideas?
In the pursuit of truth we must beware of being misled by terms which we do not rightly understand. That is the chief point. Almost all philosophers utter the caution; few observe it. Yet it is not so difficult to observe where sense, experience, and geometrical reasoning obtain, as is especially the case in physics. Laying aside, then, as far as possible, all prejudice, whether rooted in linguistic usage or in philosophical authority, let us fix our gaze on the very nature of things. For no one’s authority ought to rank so high as to set a value on his words and terms unless they are found to be based on clear and certain fact.
The consideration of motion greatly troubled the minds of the ancient philosophers, giving rise to various exceedingly difficult opinions (not to say absurd) which have almost entirely gone out of fashion, and not being worth a detailed discussion need not delay us long. In works on motion by the more recent and sober thinkers of our age, not a few terms of somewhat abstract and obscure signification are used, such as solicitation of gravity, urge, dead forces, etc., terms which darken writings in other respects very learned, and beget opinions at variance with truth and the common sense of men. These terms must be examined with great care, not from a desire to prove other people wrong, but in the interest of truth.
Solicitation and effort or conation belong properly to animate beings alone. When they are attributed to other things, they must be taken in a metaphorical sense; but a philosopher should abstain from metaphor. Besides, anyone who has seriously considered the matter will agree that those terms have no clear and distinct meaning apart from all affection of the mind and motion of the body.
While we support heavy bodies we feel in ourselves effort, fatigue, and discomfort. We perceive also in heavy bodies falling an accelerated motion towards the centre of the earth; and that is all the senses tell us. By reason, however, we infer that there is some cause or principle of these phenomena, and that is popularly called gravity. But since the cause of the fall of heavy bodies is unseen and unknown, gravity in that usage cannot properly be styled a sensible quality. It is, therefore, an occult quality. But what an occult quality is, or how any quality can act or do anything, we can scarcely conceive—indeed, we cannot conceive. And so men would do better to let the occult quality go and attend only to the sensible effects. Abstract terms (however useful they may be in argument) should be discarded in meditation, and the mind should be fixed on the particular and the concrete, that is, on the things themselves.
Force likewise is attributed to bodies; and that word is used as if it meant a known quality, and one distinct from motion, figure, and every other sensible thing and also from every affection of the living thing. But examine the matter more carefully and you will agree that such force is nothing but an occult quality. Animal effort and corporeal motion are commonly regarded as symptoms and measures of this occult quality.
Obviously then it is idle to lay down gravity or force as the principle of motion; for how could that principle be known more clearly by being styled an occult quality? What is itself occult explains nothing. And I need not say that an unknown acting cause could be more correctly styled substance than quality. Again, force, gravity, and terms of that sort are more often used in the concrete (and rightly so) so as to connote the body in motion, the effort of resisting, etc. But when they are used by philosophers to signify certain natures carved out and abstracted from all these things, natures which are not objects of sense, nor can be grasped by any force of intellect, nor pictured by the imagination, then indeed they breed errors and confusion.
About general and abstract terms many men make mistakes; they see their value in argument, but they do not appreciate their purpose. In part the terms have been invented by common habit to abbreviate speech, and in part they have been thought out by philosophers for instructional purposes, not that they are adapted to the natures of things which are in fact singulars and concrete, but they come in useful for handing on received opinions by making the notions or at least the propositions universal.
We generally suppose that corporeal force is something easy to conceive. Those, however, who have studied the matter more carefully are of a different opinion, as appears from the strange obscurity of their language when they try to explain it. Torricelli says that force and impetus are abstract and subtle things and quintessences which are included in corporeal substance as in the magic vase of Circe … Leibniz likewise in explaining the nature of force has this: ‘Active primitive force which is entelechia prote corresponds to the soul or substantial form.’ See Acta Erudit.Lips. Thus even the greatest men when they give way to abstractions are bound to pursue terms which have no certain significance and are mere shadows of scholastic things. Other passages in plenty from the writings of the younger men could be produced which give abundant proof that metaphysical abstractions have not in all quarters given place to mechanical science and experiment, but still make useless trouble for philosophers.
The force of gravitation is not to be separated from momentum; but there is no momentum without velocity, since it is mass multiplied by velocity; again, velocity cannot be understood without motion, and the same holds therefore of the force of gravitation. Then no force makes itself known except through action, and through action it is measured; but we are not able to separate the action of a body from its motion; therefore as long as a heavy body changes the shape of a piece of lead put under it, or of a cord, so long is it moved; but when it is at rest, it does nothing, or (which is the same thing) it is prevented from acting. In brief, those terms dead force and gravitation by the aid of metaphysical abstraction are supposed to mean something different from moving, moved, motion, and rest, but, in point of fact, the supposed difference in meaning amounts to nothing at all.
Force, gravity, attraction, and terms of this sort are useful for reasonings and reckonings about motion and bodies in motion, but not for understanding the simple nature of motion itself or for indicating so many distinct qualities. As for attraction, it was certainly introduced by Newton, not as a true, physical quality, but only as a mathematical hypothesis. …
A similar account must be given of the composition and resolution of any direct forces into any oblique ones by means of the diagonal and sides of the parallelogram. They serve the purpose of mechanical science and reckoning; but to be of service to reckoning and mathematical demonstrations is one thing, to set for the nature of things is another.
Action and reaction are said to be in bodies, and that way of speaking suits the purposes of mechanical demonstrations; but we must not on that account suppose that there is some real virtue in them which is the cause or principle of motion. For those terms are to be understood in the same way as the term attraction; and just as attraction is only a mathematical hypothesis, and not a physical quality, the same must be understood also about action and reaction, and for the same reason. For in mechanical philosophy the truth and the use of theorems about the mutual attraction of bodies remain firm, as founded solely in the motion of bodies, whether that motion be supposed to be caused by the action of bodies mutually attracting each other, or by the action of some agent different from the bodies, impelling and controlling them. Similarly the traditional formulations of rules and laws of motions, along with the theorems thence deduced remain unshaken, provided that sensible effects and the reasonings grounded in them are granted, whether we suppose the action itself or the force that causes these effects to be in the body or in the incorporeal agent.
Take away from the idea of body extension, solidity, and figure, and nothing will remain. But those qualities are indifferent to motion, nor do they contain anything which could be called the principle of motion. This is clear from our very ideas. If therefore by the term body be meant that which we conceive, obviously the principle of motion cannot be sought therein, that is, no part or attribute thereof is the true, efficient cause of the production of motion. But to employ a term, and conceive nothing by it is quite unworthy of a philosopher.
Modern thinkers consider motion and rest in bodies as two states of existence in either of which every body, without pressure from external force, would naturally remain passive; whence one might gather that the cause of the existence of bodies is also the cause of their motion and rest. For no other cause of the successive existence of the body in different parts of space should be sought, it would seem, than that cause whence is derived the successive existence of the same body in different parts of time. But to treat of the good, and great God, creator and preserver of all things, and to show how all things depend on supreme and true being, although it is the most excellent part of human knowledge, is however rather the province of first philosophy or metaphysics and the theology than of natural philosophy which to—day is almost entirely confined to experiments and mechanics. And so natural philosophy either presupposes the knowledge of God or borrows it from some superior science. …
The imperfect understanding of this situation has caused some to make the mistake of rejecting the mathematical principles of physics on the ground that they do not assign the efficient causes of things. It is not, however, in fact the business of physics or mechanics to establish efficient causes, but only the rules of the impulsions or attractions and, in a word, the laws of motions, and from the established laws to assign the solution, not the efficient cause, of particular phenomena.
It will be of great importance to consider what properly a principle is, and how that term is to be understood by philosophers. The true, efficient and conserving cause of an things by supreme right is called their fount and principle. Yet it is proper to describe as the ‘principles’ of experimental philosophy the foundations upon which it rests, the springs from which flows, not the existence, but our knowledge of corporeal things; I mean, the senses and experience. Similarly in mechanical philosophy those are to be called principles, in which the whole discipline is grounded and contained, those primary laws of motions which have been proved by experiments, elaborated by reason and rendered universal. These laws of motion are conveniently called principles, since from them are derived both general mechanical theorems and particular explanations of the phenomena.
A thing can be said to be explained mechanically then indeed when it is reduced to those most simple and universal principles, and shown by accurate reasoning to be in agreement and connection with them. For once the laws of nature have been found out, then it is the philosopher’s task to show that each phenomenon is in constant conformity with those laws, that is, necessarily follows from those principles. In that consist the explanation and solution of phenomena and the assigning their cause, i.e., the reason why they take place.
The human mind delights in extending and expanding its knowledge; and for this purpose general notions and propositions have to be formed in which particular propositions and cognitions are in some way comprised, which then, and not till then, are believed to be understood. Geometers know this well. In mechanics also notions are premised, i.e., definitions and first and general statements about motion from which afterwards by mathematical method conclusions more remote and less general are deduced. And just as by the application of geometrical theorems, the sizes of particular bodies are measured, so also by the application of the universal theorems of mechanics, the movements of any parts of the mundane system, and the phenomena thereon depending, become known and are determined. And that is the sole mark at which the physicist must aim.
And just as geometers for the sake of their art make use of many devices which they themselves cannot describe nor find in the nature of things, even so the mechanician makes use of certain abstract and general terms, imagining in bodies force, action, attraction, solicitation, etc., which are of first utility for theories and formulations, as also for computations about motion, even if in the truth of things, and in bodies actually existing, they would be looked for in vain, just like the geometers’ fictions made by mathematical abstraction.
We actually perceive by the aid of the senses nothing except the effects or sensible qualities and corporeal things entirely passive, whether in motion or at rest; and reason and experience advise us that there is nothing active except mind or soul. Whatever else is imagined must be considered to be of a kind with other hypotheses and mathematical abstractions. This ought to be laid to heart; otherwise we are in danger of sliding back into the obscure subtlety of the Schoolmen, which for so many ages like some dread plague, has corrupted philosophy.
From the foregoing it is clear that the following rules will be of great service in determining the true nature of motion:
- To distinguish mathematical hypotheses from the natures of things;
- To beware of abstractions;
- To consider motion as something sensible, or at least imaginable; and to be content with relative measures.
If we do so, all the famous theorems of the mechanical philosophy by which the secrets of nature are unlocked, and by which the system of the world is reduced to human calculation, will remain untouched; and the study of motion will be freed from a thousand minutiae, subtleties, and abstract ideas. And let these words suffice about the nature of motion.
Let us lay down that the new motion in the body struck is conserved either by the natural force by reason of which any body persists in its own uniform state of motion or of rest, or by the impressed force, received (while the percussion lasts) into the body struck, and there remaining; it will be the same in fact, the difference existing only in name. Similarly when the striking moveable body loses motion, and the struck body acquires it, it is not worth disputing whether the acquired motion is numerically the same as the motion lost; the discussion would lead into metaphysical and even verbal minutiae about identity. And so it comes to the same thing, whether we say that motion passes from the striker to the struck, or that motion is generated de novo (anew) in the struck, and is destroyed in the striker. In either cases it is understood that one body loses motion, the other acquires it, and besides that, nothing.