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0 min readIntroduction
George Berkeley, an 18th-century Irish philosopher and Bishop, is a prominent figure in the tradition of empiricism and idealism. He challenged the prevailing realist view of the world, arguing that material substance does not exist independently of perception. His philosophy, often summarized by the phrase “*esse est percipi*” (to be is to be perceived), posits that objects exist only as they are perceived by a mind – either a finite human mind or the infinite mind of God. The statement "Sensible things are those only which are immediately perceived by sense" encapsulates the core of Berkeley’s theory of knowledge, rejecting the notion of an external, mind-independent reality.
Berkeley’s Critique of Abstraction and Material Substance
Berkeley’s philosophy stems from a critique of John Locke’s concept of abstract ideas. Locke believed the mind could form general concepts by abstracting qualities from particular objects. Berkeley argued that this is impossible. He claimed that whenever we think we are considering a general idea (e.g., ‘horse’), we are actually just recalling a specific image of a horse, or combining multiple images. There is no abstract ‘horseness’ existing independently of particular horses.
The Core of Berkeley’s Idealism
Building on this critique, Berkeley developed his subjective idealism. He argued that all knowledge comes from experience, specifically from sense perception. However, he questioned what *causes* these sensations. Realists believed sensations were caused by an external material substance. Berkeley argued that this substance is unnecessary and ultimately unknowable. We only ever experience qualities – color, shape, texture – not the underlying substance that supposedly possesses them.
“Esse Est Percipi” – To Be Is To Be Perceived
Berkeley’s central claim, *esse est percipi*, means that the existence of an object is dependent on its being perceived. If no mind is perceiving an object, it ceases to exist. This doesn’t mean things pop in and out of existence every time we blink. Berkeley introduces the concept of God as the ultimate perceiver. God constantly perceives all things, ensuring their continued existence even when no finite mind is aware of them.
Implications for Sensible Things
The statement "Sensible things are those only which are immediately perceived by sense" directly reflects Berkeley’s view. For Berkeley, a ‘sensible thing’ *is* the collection of ideas perceived by the senses. It isn’t a representation of something external; it *is* the reality. A tree, for example, isn’t a material object causing the sensation of a tree; it *is* the collection of visual and tactile sensations – its color, shape, texture – as perceived by a mind. If no mind perceives these sensations, the tree doesn’t exist.
Addressing Potential Objections
Berkeley anticipated objections to his theory. One common concern is solipsism – the idea that only one’s own mind is sure to exist. Berkeley countered this by arguing for the existence of God. God’s omnipresence and constant perception guarantee the objective reality of the world, even independent of individual human minds. Another objection concerns the consistency and orderliness of our perceptions. Berkeley explained this by attributing it to God’s will and consistent perception.
Furthermore, Berkeley’s theory isn’t merely a denial of the external world. It’s a redefinition of reality. He doesn’t deny that we have experiences; he denies that those experiences are caused by something external to the mind. Instead, he argues that experiences *are* reality.
Conclusion
Berkeley’s theory of knowledge, encapsulated in the statement "Sensible things are those only which are immediately perceived by sense," represents a radical departure from traditional realism. By rejecting the notion of material substance and emphasizing the role of perception, he offered a compelling, albeit controversial, account of reality. While his idealism faces challenges, it remains a significant contribution to philosophical discourse, prompting continued debate about the nature of existence and the limits of human knowledge. His emphasis on the active role of the mind in constructing reality continues to resonate in contemporary philosophy.
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