Berkeley Idealism Quotes

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 forementioned 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?' (Berkeley, 1710: 25)

After we came out of the church, we stood talking for some time together of Bishop Berkeley's ingenious sophistry to prove the non-existence of matter, and that every thing in the universe is merely ideal. I observed, that though we are satisfied his doctrine is not true, it is impossible to refute it. I never shall forget the alacrity with which Johnson answered, striking his foot with mighty force against a large stone, till he rebounded from it, “I refute it thus.

The volunteers merely dropped in for a summer, then went home to question America. Some would spearhead the events that defined the 1960s—the Berkeley Free Speech Movement, the antiwar movement, the women’s movement. Others, spreading ideals absorbed in Mississippi, would be forever skeptical of authority, forever democrats with a small d, and forever touched by this single season of their youth. But first, they had to survive Freedom Summer.

For if we regard space and time as properties that must, as regards their possibility, be found in things in themselves, [...] then we really cannot blame the good Bishop Berkeley for degrading bodies to mere illusion. Nay, even our own existence, which would thus be made dependent on the self-subsistent reality of a non-entity such as time, would, along with this time, be changed into mere illusion - an absurdity of which hitherto no one has been guilty.

The roots of the personal computer can be found in the Free Speech Movement that arose at Berkeley in 1964 and in the Whole Earth Catalog, which did the marketing for the do-it-yourself ideals behind the personal computer movement.

My course of study was philosophy. I remembered that it was my uncle, […] who, without invoking a single proper name, had first revealed to me philosophy’s beautiful perplexities. One of the after-dinner oranges was his aid in initiating me into Berkeley’s idealism; a chessboard was enough to illustrate the paradoxes of the Eleatics. Years later, he was to lend me Hinton’s treatises which attempt to demonstrate the reality of four-dimensional space and which the reader is meant to imagine by means of complicated exercises with mutlicoloured cubes.

Chevalier always insisted that Oppenheimer, the man he considered his closest friend, shared his own leftist political views right up to the moment Oppenheimer left Berkeley in the spring of 1943: “[W]e shared the ideal of a socialist society . . . there was never any wavering, any weakening of his position. He was firm as a rock.” But Chevalier was clear that Oppenheimer was not an ideologue. “There was no blindness in him, no narrow partisanship, no automatic hewing to a line.

The idea of the British philosophers Berkeley and Hume that man did not passively observe and absorb knowledge, but rather by the process of observation created it and moulded the world through his own consciousness, had taken deep hold in Germany. Clausewitz did not need to read the works of his contemporary Kant (and there is no evidence that he did) to become familiar with these ideas which formed the basis of Kant’s philosophy. He had also absorbed those that had re-entered philosophical thought with the revival of Hellenism and were so powerfully to influence the work of the young Hegel: the Socratic distinctions between the ideal and its manifestations, between the absolute, unattainable concept and the imperfect approaches to it in the real world.

I have myself given this my theory the name of transcendental idealism, but that cannot authorize any one to confound it either with the empirical idealism of Descartes, (indeed, his was only an insoluble problem, owing to which he thought every one at liberty to deny the existence of the corporeal world, because it could never be proved satisfactorily), or with the mystical and visionary idealism of Berkeley, against which and other similar phantasms our Critique contains the proper antidote. My idealism concerns not the existence of things (the doubting of which, however, constitutes idealism in the ordinary sense), since it never came into my head to doubt it, but it concerns the sensuous representation of things, to which space and time especially belong.

WITH ITS SOARING ceilings and oily oaken tables, the central branch of the Berkeley Public Library harks back to a grander, more civic-minded era. No other local building embodies more starkly the gulf between 1900s idealism and twenty-first-century reality.

In an ideal world, I was not equal to anyone else he’d ever met. I was supposed to be different. I was supposed to be held to a higher degree.

These primary elements arise from a belief in our own identity and the evidence of memory. What comes first, for Stewart, is consciousness, which assures us we exist. Then comes memory. The fundamental laws of human belief follow. First, I exist. Second, I am the same person today I was yesterday. Third, the material world has an existence independent of my mind. Fourth, the general laws of nature will continue in future to operate uniformly, as in time past.7 Scottish Common Sense philosophy avoids both the pure materialism of Gassendi, Diderot, Holbach, and la Mettrie and the pure idealism of Leibniz and Berkeley. Affirmative

Bishop Berkeley’s Subjective Idealism made this abundantly clear, in claiming that the external world exists in the mind of God.

The third preliminary problem for every theory of reality is that of the experience of transcendence. We saw in the case of Berkeley that his erroneous principle *percipi est esse*, and his assertion that any being which we think, just for the reason that it is thought, cannot at the same time be regarded as subsisting independently of thinking, incorporate a failure to recognize the consciousness of transcendence peculiar to all intentional acts. This is an instance of the failure to recognize that not only all thinking in the narrower sense, in the sense of grasping an object on the basis of “meanings” and grasping a state of affairs through judgments, but *every* intention in general, whether perception, representation, remembering, the feeling of value, or the posing of ends and goals, points beyond the act and the contents of the act and intends something other than the act [*ein Aktfremdes*], even when what is thought is in turn itself a thought. Indeed, *intentio* signifies a goal-directed movement toward something which one does not have oneself or has only partially and incompletely. Berkeley (following Locke, who was the first to make the basic philosophical error which introduced “psychologism” into epistemology) arrived at the principle *esse est percipi* by making the idea [*Vorstellung*] (and even the sensation) into a thing, an immaterial substance, and by failing to distinguish between the act, the content of an act, and the object. Furthermore, Berkeley confused the being of objects with the fact of being-an-object, even though the latter has only a loose and variable connection with the former. On the other hand, the transcendence of the intentional object with respect to both the *intentio* and its present content is common to every instance of being-an-object. It is, for instance, proper to objects of pure mathematics which are certainly not real but ideal (for example, the number 3). These are produced from the *a priori* material of intuition in accordance with an operational law governing the steps of our thought or intuition. Transcendence is further proper to all fictitious objects and even to contradictory objects, for instance, a square circle. All these sorts of objects, e.g., the golden mountain or Little Red Riding Hood, satisfy the basic principle of the transcendence of objects over and above that aspect of them which is, at any moment, given in consciousness, just as much as do real objects existing independently of all consciousness and knowledge." ―from_Idealism and Realism_

It is precisely because the principle of the transcendence of the object is completely independent of the existential status of the objects themselves and, thus, independent of the question whether they are produced by us or subsist on their own―whether they are fictions or real beings―that the fact of the consciousness of transcendence is not even remotely qualified to solve the problem of reality. This has been misunderstood equally by W. Freytag, Edith Landmann, P. Linke, and even by Husserl himself. Indeed, people have wanted to speak of an intentional realism (E. Landmann) in contrast to Critical Realism and to all other forms of realism. N. Hartmann was quite correct in emphasizing, in opposition to this, that the projection [*Hinausragen*] of the intentional object beyond the content of consciousness and its act cannot make the least contribution to solving the problem of realism. If something is an intentional object, we cannot recognize from this fact alone, whether it is real or not. If the perceived cherry, the conceived triangle, a friend’s visit anticipated in a dream, Little Red Riding Hood, a freely planned project, or a felt value, have entirely different characteristics and predicates than do the mental processes and the actual contents in which these objects appear, then the distinction between intentional and mental holds equally of both the real and the irreal. *Thus, the problem of what is real is not touched by the fact of the transcendence of the object*, and *percipi est esse*, in Berkeley’s psychologistic sense, is laid to rest. This also frustrates attempts, such as Hume’s in his *Treatise*, to derive being-an-object in general―an object as distinguished from an idea―from a psychogenetic process in which the very ideas through which this psychogenetic process is supposed to be accomplished are themselves reified [*verdinglicht*]." ―from_Idealism and Realism_

channels the idealism of his youth, championing social good, with the loving support of his wife, Gail. Their son Dayton is a PhD candidate in Physics at UC Berkeley (and Devin rarely misses an opportunity to mention that).

The insatiable need for more processing power -- ideally, located as close as possible to the user but, at the very least, in nearby indus­trial server farms -- invariably leads to a third option: decentralized computing. With so many powerful and often inactive devices in the homes and hands of consumers, near other homes and hands, it feels inevitable that we'd develop systems to share in their mostly idle pro­cessing power. "Culturally, at least, the idea of collectively shared but privately owned infrastructure is already well understood. Anyone who installs solar panels at their home can sell excess power to their local grid (and, indirectly, to their neighbor). Elon Musk touts a future in which your Tesla earns you rent as a self-driving car when you're not using it yourself -- better than just being parked in your garage for 99% of its life. "As early as the 1990s programs emerged for distributed computing using everyday consumer hardware. One of the most famous exam­ples is the University of California, Berkeley's SETl@HOME, wherein consumers would volunteer use of their home computers to power the search for alien life. Sweeney has highlighted that one of the items on his 'to-do list' for the first-person shooter Unreal Tournament 1, which shipped in 1998, was 'to enable game servers to talk to each other so we can just have an unbounded number of players in a single game session.' Nearly 20 years later, however, Sweeney admitted that goal 'seems to still be on our wish list.' "Although the technology to split GPUs and share non-data cen­ter CPUs is nascent, some believe that blockchains provide both the technological mechanism for decentralized computing as well as its economic model. The idea is that owners of underutilized CPUs and GPUs would be 'paid' in some cryptocurrency for the use of their processing capabilities. There might even be a live auction for access to these resources, either those with 'jobs' bidding for access or those with capacity bidding on jobs. "Could such a marketplace provide some of the massive amounts of processing capacity that will be required by the Metaverse? Imagine, as you navigate immersive spaces, your account continuously bidding out the necessary computing tasks to mobile devices held but unused by people near you, perhaps people walking down the street next to you, to render or animate the experiences you encounter. Later, when you’re not using your own devices, you would be earning tokens as they return the favor. Proponents of this crypto-exchange concept see it as an inevitable feature of all future microchips. Every computer, no matter how small, would be designed to be auctioning off any spare cycles at all times. Billions of dynamically arrayed processors will power the deep compute cycles of event the largest industrial customers and provide the ultimate and infinite computing mesh that enables the Metaverse.

2. To facilitate the acceptance of force, the Berkeley rebels attempted to establish a special distinction between force and violence: force, they claimed explicitly, is a proper form of social action, but violence is not. Their definition of the terms was as follows: coercion by means of a literal physical contact is “violence” and is reprehensible; any other way of violating rights is merely “force” and is a legitimate, peaceful method of dealing with opponents.

Now project what would happen if the technique of the Berkeley rebellion were repeated on a national scale.

A significant part of the history of science has been the dethroning of human beings from being the centre of existence. Copernicus and Kepler showed the Earth was not the centre of the universe with everything orbiting the Earth. Darwin showed that the human being is just another animal, which has evolved like all other animals and shares ancestors with all other living species. It is time to dethrone the human view of the world and recognize that it is just another view of the world, no more real or true than the view of any other species.

Our senses have evolved over millions of years in order to help us to survive. They give us information as to whether food is safe to eat, where potential prey may be and whether potential predators are around. They are designed to give us information relevant to our survival. Information not relevant to our survival, will not normally be available to us. Our senses are not designed to give us an accurate objective view of the world. They require a certain amount of energy to operate and human survival requires that energy is not wasted in providing us with information not relevant to our continued survival as a species. It is hardly surprising our senses do not give an accurate or objective view of the world. They are simply not intended for that purpose.

One of the most neglected areas in the philosophy of perception concerns animal senses. It is surprising how many philosophers write abut perception in the apparent belief that humans are the only perceivers in the world. Human senses evolved through the same natural process as other animal senses, so there is no reason to regard human senses as special, or better than other animals senses.

One of the most neglected areas in the philosophy of perception concerns animal senses. It is surprising how many philosophers write about perception in the apparent belief that humans are the only perceivers in the world. Human senses evolved through the natural process as other animal senses, so there is no reason to regard human senses as special, or better than other animal senses.

One of the most neglected areas in the philosophy of perception concerns animal senses. It is surprising how many philosophers write about perception in the apparent belief that humans are the only perceivers in the world. Human senses evolved through the same natural process as other animal senses, so there is no reason to regard human senses as special, or better than other animal senses.

Each species has its own sensory world, which are often very different from each other's sensory world. There is some overlap between these worlds but there are many aspects of one species world which will be completely unknown to members of other species. The human view of the world is only one view and is no more valid than that of any other species.

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