William Berkeley Quotes

Reading list (1972 edition)[edit] 1. Homer – Iliad, Odyssey 2. The Old Testament 3. Aeschylus – Tragedies 4. Sophocles – Tragedies 5. Herodotus – Histories 6. Euripides – Tragedies 7. Thucydides – History of the Peloponnesian War 8. Hippocrates – Medical Writings 9. Aristophanes – Comedies 10. Plato – Dialogues 11. Aristotle – Works 12. Epicurus – Letter to Herodotus; Letter to Menoecus 13. Euclid – Elements 14. Archimedes – Works 15. Apollonius of Perga – Conic Sections 16. Cicero – Works 17. Lucretius – On the Nature of Things 18. Virgil – Works 19. Horace – Works 20. Livy – History of Rome 21. Ovid – Works 22. Plutarch – Parallel Lives; Moralia 23. Tacitus – Histories; Annals; Agricola Germania 24. Nicomachus of Gerasa – Introduction to Arithmetic 25. Epictetus – Discourses; Encheiridion 26. Ptolemy – Almagest 27. Lucian – Works 28. Marcus Aurelius – Meditations 29. Galen – On the Natural Faculties 30. The New Testament 31. Plotinus – The Enneads 32. St. Augustine – On the Teacher; Confessions; City of God; On Christian Doctrine 33. The Song of Roland 34. The Nibelungenlied 35. The Saga of Burnt Njál 36. St. Thomas Aquinas – Summa Theologica 37. Dante Alighieri – The Divine Comedy;The New Life; On Monarchy 38. Geoffrey Chaucer – Troilus and Criseyde; The Canterbury Tales 39. Leonardo da Vinci – Notebooks 40. Niccolò Machiavelli – The Prince; Discourses on the First Ten Books of Livy 41. Desiderius Erasmus – The Praise of Folly 42. Nicolaus Copernicus – On the Revolutions of the Heavenly Spheres 43. Thomas More – Utopia 44. Martin Luther – Table Talk; Three Treatises 45. François Rabelais – Gargantua and Pantagruel 46. John Calvin – Institutes of the Christian Religion 47. Michel de Montaigne – Essays 48. William Gilbert – On the Loadstone and Magnetic Bodies 49. Miguel de Cervantes – Don Quixote 50. Edmund Spenser – Prothalamion; The Faerie Queene 51. Francis Bacon – Essays; Advancement of Learning; Novum Organum, New Atlantis 52. William Shakespeare – Poetry and Plays 53. Galileo Galilei – Starry Messenger; Dialogues Concerning Two New Sciences 54. Johannes Kepler – Epitome of Copernican Astronomy; Concerning the Harmonies of the World 55. William Harvey – On the Motion of the Heart and Blood in Animals; On the Circulation of the Blood; On the Generation of Animals 56. Thomas Hobbes – Leviathan 57. René Descartes – Rules for the Direction of the Mind; Discourse on the Method; Geometry; Meditations on First Philosophy 58. John Milton – Works 59. Molière – Comedies 60. Blaise Pascal – The Provincial Letters; Pensees; Scientific Treatises 61. Christiaan Huygens – Treatise on Light 62. Benedict de Spinoza – Ethics 63. John Locke – Letter Concerning Toleration; Of Civil Government; Essay Concerning Human Understanding;Thoughts Concerning Education 64. Jean Baptiste Racine – Tragedies 65. Isaac Newton – Mathematical Principles of Natural Philosophy; Optics 66. Gottfried Wilhelm Leibniz – Discourse on Metaphysics; New Essays Concerning Human Understanding;Monadology 67. Daniel Defoe – Robinson Crusoe 68. Jonathan Swift – A Tale of a Tub; Journal to Stella; Gulliver's Travels; A Modest Proposal 69. William Congreve – The Way of the World 70. George Berkeley – Principles of Human Knowledge 71. Alexander Pope – Essay on Criticism; Rape of the Lock; Essay on Man 72. Charles de Secondat, baron de Montesquieu – Persian Letters; Spirit of Laws 73. Voltaire – Letters on the English; Candide; Philosophical Dictionary 74. Henry Fielding – Joseph Andrews; Tom Jones 75. Samuel Johnson – The Vanity of Human Wishes; Dictionary; Rasselas; The Lives of the Poets

With its emphasis on stability and Christian unity, colonial Virginia was not a receptive place for religious dissenters. Catholic clergy were banned, and in 1640 the assembly required all officials to take an oath of allegiance and supremacy to the king and the Anglican church, effectively banning Catholics from office holding. Throughout the seventeenth century, colonial leaders harassed clergy and lay people with Puritan leanings. The assembly ordered all dissenters (Puritans) out of the colony in 1642, with Governor William Berkeley driving the more ardent believers from the colony several years later.

... as he walked up past the red and green tennis courts in east Berkeley and saw the swing of the women's hair in the breeze, the crisp strokes that sent the ball over the net like a little bone-white planetoid, it occurred to him that there was still a last chance for a pair of heavenly arms to reach out to him and save him.

Already uneasy over the foundations of their subject, mathematicians got a solid dose of ridicule from a clergyman, Bishop George Berkeley (1685-1753). Bishop Berkeley, in his caustic essay 'The Analyst, or a Discourse addressed to an Infidel Mathematician,' derided those mathematicians who were ever ready to criticize theology as being based upon unsubstantiated faith, yet who embraced the calculus in spite of its foundational weaknesses. Berkeley could not resist letting them have it: 'All these points [of mathematics], I say, are supposed and believed by certain rigorous exactors of evidence in religion, men who pretend to believe no further than they can see... But he who can digest a second or third fluxion, a second or third differential, need not, methinks, be squeamish about any point in divinity.' As if that were not devastating enough, Berkeley added the wonderfully barbed comment: 'And what are these fluxions? The velocities of evanescent increments. And what are these same evanescent increments? They are neither finite quantities, nor quantities infinitely small, not yet nothing. May we not call them the ghosts of departed quantities...?' Sadly, the foundations of the calculus had come to this - to 'ghosts of departed quantities.' One imagines hundreds of mathematicians squirming restlessly under this sarcastic phrase. Gradually the mathematical community had to address this vexing problem. Throughout much of the eighteenth century, they had simply been having too much success - and too much fun - in exploiting the calculus to stop and examine its underlying principles. But growing internal concerns, along with Berkeley's external sniping, left them little choice. The matter had to be resolved. Thus we find a string of gifted mathematicians working on the foundational questions. The process of refining the idea of 'limit' was an excruciating one, for the concept is inherently quite deep, requiring a precision of thought and an appreciation of the nature of the real number system that is by no means easy to come by. Gradually, though, mathematicians chipped away at this idea. By 1821, the Frenchman Augustin-Louis Cauchy (1789-1857) had proposed this definition: 'When the values successively attributed to a particular variable approach indefinitely a fixed value, so as to end by differing from it by as little as one wishes, this latter is called the limit of all the others.

One increasingly common way to combat alleged campus racism is to make all students take courses designed to sensitize them to the plight of minorities. In 1991, the University of California at Berkeley started making students study the contributions of minorities to American society.144 English Composition is the only other campuswide requirement.145 The University of Wisconsin campuses at Madison and Milwaukee, New York State University at Cortland, the University of Connecticut, Penn State University, the University of Michigan, and Williams College have also instituted race-relations requirements in the past several years.146 Courses like these often put the burdens of guilt and responsibility squarely on whites. As one satisfied student at Southern Methodist University put it, the purpose of a race-relations course he was taking was to show that “whites must be sensitive to the African-American community rather than the other way around.

You’re at the captain’s table, so to speak. The Berkeleys are here, as well as the big donors and some from the administration.” When Holly heard the name Berkeley, her heart sank. Just my luck, she fumed, can I never get my time in the sun without Ivy stealing all the limelight? As she sat down, she noticed she was seated directly opposite Ivy. Ivy was already enjoying the soup, and Holly looked at her with chagrin. She looked breathtakingly beautiful in a dark blue dress with large diamond drop earrings. As she looked up to her father to tell him how much she enjoyed her soup, Holly caught sight of her face. She had on the most flawless makeup, far more advanced than Holly’s attempt earlier. Next to Ivy, Holly felt like a grubby orphan who hadn’t seen a washcloth in years. “She even has on lip liner,” Holly said under her breath in a mixture of admiration and bitterness. “Holly, Holly. Earth to Holly. Holly, the server wants to know your drink order, baby. Please tell him.” She realized the server must have asked her a question, and she was so lost in thought about Ivy that she hadn’t heard. “Iced tea, please, light ice, thank you.” “Yes, ma’am.” Holly waited until the server left, and then whispered into William’s ear. “I feel so ugly. She’s so beautiful. This is the worst thing that could happen. Being seated opposite her, and so now you’ll be admiring her perfection all dinner long. Just kill me now,” Holly finished with a sigh. “Where’s Ivy?” “She’s right across from me, silly!” “Where? I don’t see her?” “She’s over . . .” Holly broke off and looked into William’s eyes. His eyes told her everything she needed to know. They were warm and loving, and she knew he was trying to let her know that he only had eyes for her. “I don’t care about Ivy. Not one microscopic millimeter. It’s you I love. So, please try to enjoy yourself and forget about her. It’s a big night here, and I have a lot to do with the donors later. Please don’t make me distracted and worried about you and your jealousy of her. I am yours, and that’s the end of it.” She gave him a loving smile of thanks and decided to eliminate Ivy from her thoughts. She turned to her left and was delighted to find Heather sitting next to her.

Colonel Richard Lee was the younger son of an old Shropshire family. He emigrated to Virginia ca. 1640 and became Attorney General, Secretary of State, and Sir William Berkeley’s chief lieutenant. For long and loyal service, he received vast holdings of land and by 1663 owned at least seven plantations and many servants and slaves. Colonel Lee was immensely proud of his lineage. His Saxon family was as ancient as the Berkeley’s had been and looked down upon England’s Norman nobility as coarse and vulgar upstarts.

The royalists paroled from the Channel Islands who chose Virginia, Philip Ludwell and Francis Lovelace among them, became Sir William Berkeley's courtiers. They never lost the habit, so appropriate to exiles, of pledging loyalty to the king but looking out for themselves.

It is astonishing to see how many philosophical disputes collapse into insignificance the moment you subject them to this simple test of tracing a concrete consequence. There can BE no difference any- where that doesn't MAKE a difference elsewhere—no difference in abstract truth that doesn't express itself in a difference in concrete fact and in conduct consequent upon that fact, imposed on somebody, somehow, somewhere and somewhen. The whole function of philosophy ought to be to find out what definite difference it will make to you and me, at definite instants of our life, if this world-formula or that world-formula be the true one. There is absolutely nothing new in the pragmatic method. Socrates was an adept at it. Aristotle used it methodically. Locke, Berkeley and Hume made momentous contributions to truth by its means. Shadworth Hodgson keeps insisting that realities are only what they are 'known-as.' But these forerunners of pragmatism used it in fragments: they were preluders only. Not until in our time has it generalized itself, become conscious of a universal mission, pretended to a conquering destiny. I believe in that destiny, and I hope I may end by inspiring you with my belief. Pragmatism represents a perfectly familiar attitude in philosophy, the empiricist attitude, but it represents it, as it seems to me, both in a more radical and in a less objectionable form than it has ever yet assumed. A pragmatist turns his back resolutely and once for all upon a lot of inveterate habits dear to professional philosophers. He turns away from abstraction and insufficiency, from verbal solutions, from bad a priori reasons, from fixed principles, closed systems, and pretended absolutes and origins. He turns towards concreteness and adequacy, towards facts, towards action, and towards power. That means the empiricist temper regnant, and the rationalist temper sincerely given up. It means the open air and possibilities of nature, as against dogma, artificiality and the pretence of finality in truth. At the same time it does not stand for any special results. It is a method only. But the general triumph of that method would mean an enormous change in what I called in my last lecture the 'temperament' of philosophy. Teachers of the ultra-rationalistic type would be frozen out, much as the courtier type is frozen out in republics, as the ultramontane type of priest is frozen out in protestant lands. Science and metaphysics would come much nearer together, would in fact work absolutely hand in hand.

MATERIAL SUBSTANCE was criticized by Berkeley with such telling effect that his name has reverberated through all subsequent philosophy. Berkeley's treatment of the notion of matter is so well known as to need hardly more than a mention. So far from denying the external world which we know, Berkeley corroborated it. It was the scholastic notion of a material substance unapproachable by us, BEHIND the external world, deeper and more real than it, and needed to support it, which Berkeley maintained to be the most effective of all reducers of the external world to unreality. Abolish that substance, he said, believe that God, whom you can understand and approach, sends you the sensible world directly, and you confirm the latter and back it up by his divine authority. Berkeley's criticism of 'matter' was consequently absolutely pragmatistic. Matter is known as our sensations of colour, figure, hardness and the like. They are the cash-value of the term. The difference matter makes to us by truly being is that we then get such sensations; by not being, is that we lack them. These sensations then are its sole meaning. Berkeley doesn't deny matter, then; he simply tells us what it consists of. It is a true name for just so much in the way of sensations. Locke, and later Hume, applied a similar pragmatic criticism to the notion of SPIRITUAL SUBSTANCE. I will only mention Locke's treatment of our 'personal identity.' He immediately reduces this notion to its pragmatic value in terms of experience. It means, he says, so much consciousness,' namely the fact that at one moment of life we remember other moments, and feel them all as parts of one and the same personal history. Rationalism had explained this practical continuity in our life by the unity of our soul-substance. But Locke says: suppose that God should take away the consciousness, should WE be any the better for having still the soul-principle? Suppose he annexed the same consciousness to different souls, | should we, as WE realize OURSELVES, be any the worse for that fact? In Locke's day the soul was chiefly a thing to be rewarded or punished. See how Locke, discussing it from this point of view, keeps the question pragmatic: Suppose, he says, one to think himself to be the same soul that once was Nestor or Thersites. Can he think their actions his own any more than the actions of any other man that ever existed? But | let him once find himself CONSCIOUS of any of the actions of Nestor, he then finds himself the same person with Nestor. ... In this personal identity is founded all the right and justice of reward and punishment. It may be reasonable to think

One hundred years before the present government existed, a powerful leader, Sir William Berkeley, governor of Virginia, stated his views in clear, unflinching terms. "I thank God," he said, that "there are no free schools nor printing [in this land]. For learning has brought disobedience, and heresy, and sects into the world, and printing hath divulged them...God save us from both!

Not long after his return to England, on 22 November 1774, at the age of only forty-nine, Robert Clive committed suicide in his townhouse in Berkeley Square.

William Schutz (1925-2002) was an American psychologist. He practiced at the Esalen Institute in the 1960s. He later became the president of BConWSA International. He received his Ph.D. from UCLA. In the 1950s, he was part of the peer-group at the University of Chicago’s Couseling Center that included Carl Rogers, Thomas Gordon, Abraham Maslow and Elias Porter. He taught at Tufts University, Harvard University, University of California, Berkeley and the Albert Einstein College of Medicine, and was chairman of the holistic studies department at Antioch University until 1983 (cf. William C. Schutz, JOY: EXPANDING HUMAN AWARENESS, contracapa da sobrecapa, parte interna, Grove Press, New York, 1967).

William Schutz (1925-2002) was an American psychologist. He practiced at the Esalen Institute in the 1960s. He later became the president of BConWSA Internationl. He received his Ph.D. from UCLA. In the 1950s, he was part of the peer-group at the University of Chicago’s Couseling Center that included Carl Rogers, Thomas Gordon, Abraham Maslow and Elias Porter. he taught at Tufts University, Harvard University, University of California, Berkeley and the Albert Einstein College of Medicine, and was chairman of the holistic studies department at Antioch University until 1983

William C. Schutz was educated at the University of California, Los Angeles, where he took his doctorate in psychology in 1951. After a year on the faculty at the University of Chicago Psychology Department, he conducted a research program in group social psychology while serving as an officer for the United States Navy. At Harvard, from 1954 to 1958, he was a lecturer and research associate in the Department of Social Relations. He was research psychologist at the University of California, Berkeley, and a lecturer in psychiatry, School of Medicine, at the same university. Since 1963, Dr. Schutz has been Director, Group Process Section, Division of Social and Community Psychiatry, Albert Einstein School of Medicine. As a consultant for several business corporations, he has advised on group behavioral problems and conducted small training groups for many public and private institutions, including the RAND Corporation. Dr. Schutz is author of FIRO: A Theree Dimensional Theory of Interpersonal Behavior (Rinehart, 1958) and of numerous articles published in magazines, psychological journals, and books (cf. William C. Schutz, JOY: EXPANDING HUMAN AWARENESS, contracapa da sobrecapa, Grove Press, New York, 1967).

William Schutz (1925-2002) was an American psychologist. He practiced at the Esalen Institute in the 1960s. He later became the president of BConWSA International [leia-se: Basic Conference on the World System and Society]. He received his Ph.D. from UCLA. In the 1950s, he was part of the peer-group at the University of Chicago’s Couseling Center that included Carl Rogers, Thomas Gordon, Abraham Maslow and Elias Porter. He taught at Tufts University, Harvard University, University of California, Berkeley and the Albert Einstein College of Medicine, and was chairman of the holistic studies department at Antioch University until 1983 (cf. William C. Schutz, JOY: EXPANDING HUMAN AWARENESS, contracapa da sobrecapa, parte interna, Grove Press, New York, 1967).

William C. Schutz was educated at the University of California, Los Angeles, where he took his doctorate in psychology in 1951. After a year on the faculty at the University of Chicago Psychology Department, he conducted a research program in group social psychology while serving as an officer for the United States Navy. At Harvard, from 1954 to 1958, he was a lecturer and research associate in the Department of Social Relations. He was research psychologist at the University of California, Berkeley, and a lecturer in psychiatry, School of Medicine, at the same university. Since 1963, Dr. Schutz has been Director, Group Process Section, Division of Social and Community Psychiatry, Albert Einstein School of Medicine. As a consultant for several business corporations, he has advised on group behavioral problems and conducted small training groups for many public and private institutions, including the RAND Corporation. Dr. Schutz is author of FIRO: A Theree Dimensional Theory of Interpersonal Behavior (Rinehart, 1958) and of numerous articles published in magazines, psychological journals, and books (cf. William C. Schutz, JOY: EXPANDING HUMAN AWARENESS, contracapa da sobrecapa, Grove Press, New York, 1967).

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