George Berkeley was born in 1685 in Ireland and died in 1753 (in Oxford, England, while visiting his son). • He is, a great Irish philosopher and a member of the Church of Ireland• Toward the end of his life he was appointed Bishop of Cloyne (which is now in the Republic of Ireland).
Berkeley argues that according to empiricism, all objects of perception are mind-dependent. He attacks the distinction between primary and secondary qualities, arguing that we have no evidence that primary qualities like shape and size exist independently of perception. According to Berkeley, our ideas of primary qualities are derived from secondary qualities, not the other way around. Therefore, he concludes that all objects are merely collections of ideas that exist only in the mind.
Perception 2016 revision 2. indirect realism part 1Jon Bradshaw
Indirect realism holds that the immediate objects of perception are mind-dependent sense-data caused by and representing mind-independent physical objects. This view faces two main issues:
1) It leads to skepticism about whether the external world exists, as we can only perceive sense-data and not physical objects directly. Responses point to the coherence of sensory experiences and the external world as the "best hypothesis."
2) It leads to skepticism about our ability to know the true nature of the external world, as sense-data only represent it. Responses note sense-data reveal relations between objects and distinguish primary from secondary qualities of objects.
The document discusses these issues through the views of philosophers like Descartes, Lock
George Berkeley improved upon John Locke's empiricist philosophy by applying Occam's Razor more rigorously. He concluded that we can only know ideas, not any underlying substance. According to Berkeley, all objects are just collections of ideas or sense data in our minds. He believed existence is perception - for something to exist, it must be perceived. Berkeley proposed that God perceives all things at all times, allowing the world to continue existing even when not observed by humans. However, this raised problems for Berkeley's idealism since God cannot be directly perceived.
CHAPTER 4The Nature of Substance, Reality, and Mind Idealism,.docxchristinemaritza
The document discusses different philosophical views on the nature of substance and reality, including idealism, dualism, and materialism. It summarizes the views of philosophers like Berkeley, Descartes, Kant, Hobbes, and Searle on issues like the relationship between mind and body, and whether reality is composed of physical or non-physical substances. It also discusses contemporary theories in the philosophy of mind like reductionism, identity theory, and functionalism regarding how the mind might be explained physically.
Origins of knowledge 2016 revision 1. concept empiricismJon Bradshaw
John Locke provides arguments for concept empiricism in his work Essay Concerning Human Understanding. He argues that at birth, the human mind is like a blank slate (tabula rasa) with no innate ideas. All ideas are derived from sensory experience (impressions) which provide the raw materials for the mind. Simple ideas are basic sensory perceptions, while complex ideas are formed by combining, comparing, and abstracting simple ideas. Locke uses metaphors like the empty cabinet and white paper to illustrate how experience writes on the mind and provides the concepts and knowledge it possesses.
Perception 2016 revision 1. direct realismJon Bradshaw
This document provides an overview of different philosophical theories of perception, beginning with direct realism. Direct realism holds that the immediate objects of perception are mind-independent physical objects and properties perceived directly. The document outlines several arguments against direct realism, including the argument from perceptual variation using Russell's example of perceiving a table from different angles. Indirect realism is introduced as an alternative, proposing that the immediate objects are mind-dependent sense data caused by and representing physical objects. The document then discusses idealism and Berkeley's view that perceived objects are mind-dependent, before contrasting realist and idealist positions in general.
Perception 2016 revision 2. indirect realism part 2Jon Bradshaw
Indirect realism holds that the immediate objects of perception are mind-dependent sense data caused by and representing mind-independent objects in the external world. This view leads to skepticism about whether we can know the external world or nature of objects as they truly are, given that we only experience representations rather than direct perceptions. Responses to this skepticism argue that sense data allow us to know relations between objects and that qualities like color are merely causal powers rather than properties of objects themselves. However, issues remain regarding how well our representations correspond to reality and whether we can ever know the intrinsic nature of objects.
Origins of knowldge 2016 revision 2. concept innatismJon Bradshaw
This document discusses the philosophical view of rationalism and the concept of innatism. It provides background on rationalism, defining innatism as the view that the human mind possesses certain innate concepts or knowledge prior to experience. It examines Plato and Descartes as early proponents of rationalism and innatism. Specific arguments for innate concepts discussed include Descartes' trademark argument for an innate idea of God, his wax argument for an innate concept of substance, and Plato's view that we possess innate ideas of forms or universals that cannot be derived from sensory experience alone. Issues with Plato's view are also outlined. The document then examines Leibniz's arguments for innate ideas based on the necessity and certainty of some
Berkeley argues that according to empiricism, all objects of perception are mind-dependent. He attacks the distinction between primary and secondary qualities, arguing that we have no evidence that primary qualities like shape and size exist independently of perception. According to Berkeley, our ideas of primary qualities are derived from secondary qualities, not the other way around. Therefore, he concludes that all objects are merely collections of ideas that exist only in the mind.
Perception 2016 revision 2. indirect realism part 1Jon Bradshaw
Indirect realism holds that the immediate objects of perception are mind-dependent sense-data caused by and representing mind-independent physical objects. This view faces two main issues:
1) It leads to skepticism about whether the external world exists, as we can only perceive sense-data and not physical objects directly. Responses point to the coherence of sensory experiences and the external world as the "best hypothesis."
2) It leads to skepticism about our ability to know the true nature of the external world, as sense-data only represent it. Responses note sense-data reveal relations between objects and distinguish primary from secondary qualities of objects.
The document discusses these issues through the views of philosophers like Descartes, Lock
George Berkeley improved upon John Locke's empiricist philosophy by applying Occam's Razor more rigorously. He concluded that we can only know ideas, not any underlying substance. According to Berkeley, all objects are just collections of ideas or sense data in our minds. He believed existence is perception - for something to exist, it must be perceived. Berkeley proposed that God perceives all things at all times, allowing the world to continue existing even when not observed by humans. However, this raised problems for Berkeley's idealism since God cannot be directly perceived.
CHAPTER 4The Nature of Substance, Reality, and Mind Idealism,.docxchristinemaritza
The document discusses different philosophical views on the nature of substance and reality, including idealism, dualism, and materialism. It summarizes the views of philosophers like Berkeley, Descartes, Kant, Hobbes, and Searle on issues like the relationship between mind and body, and whether reality is composed of physical or non-physical substances. It also discusses contemporary theories in the philosophy of mind like reductionism, identity theory, and functionalism regarding how the mind might be explained physically.
Origins of knowledge 2016 revision 1. concept empiricismJon Bradshaw
John Locke provides arguments for concept empiricism in his work Essay Concerning Human Understanding. He argues that at birth, the human mind is like a blank slate (tabula rasa) with no innate ideas. All ideas are derived from sensory experience (impressions) which provide the raw materials for the mind. Simple ideas are basic sensory perceptions, while complex ideas are formed by combining, comparing, and abstracting simple ideas. Locke uses metaphors like the empty cabinet and white paper to illustrate how experience writes on the mind and provides the concepts and knowledge it possesses.
Perception 2016 revision 1. direct realismJon Bradshaw
This document provides an overview of different philosophical theories of perception, beginning with direct realism. Direct realism holds that the immediate objects of perception are mind-independent physical objects and properties perceived directly. The document outlines several arguments against direct realism, including the argument from perceptual variation using Russell's example of perceiving a table from different angles. Indirect realism is introduced as an alternative, proposing that the immediate objects are mind-dependent sense data caused by and representing physical objects. The document then discusses idealism and Berkeley's view that perceived objects are mind-dependent, before contrasting realist and idealist positions in general.
Perception 2016 revision 2. indirect realism part 2Jon Bradshaw
Indirect realism holds that the immediate objects of perception are mind-dependent sense data caused by and representing mind-independent objects in the external world. This view leads to skepticism about whether we can know the external world or nature of objects as they truly are, given that we only experience representations rather than direct perceptions. Responses to this skepticism argue that sense data allow us to know relations between objects and that qualities like color are merely causal powers rather than properties of objects themselves. However, issues remain regarding how well our representations correspond to reality and whether we can ever know the intrinsic nature of objects.
Origins of knowldge 2016 revision 2. concept innatismJon Bradshaw
This document discusses the philosophical view of rationalism and the concept of innatism. It provides background on rationalism, defining innatism as the view that the human mind possesses certain innate concepts or knowledge prior to experience. It examines Plato and Descartes as early proponents of rationalism and innatism. Specific arguments for innate concepts discussed include Descartes' trademark argument for an innate idea of God, his wax argument for an innate concept of substance, and Plato's view that we possess innate ideas of forms or universals that cannot be derived from sensory experience alone. Issues with Plato's view are also outlined. The document then examines Leibniz's arguments for innate ideas based on the necessity and certainty of some
This document provides an overview of empiricism according to John Locke and other key empiricist philosophers such as George Berkeley and David Hume. It discusses Locke's view of knowledge coming from sense experience and his distinction between primary and secondary qualities. It then explains Berkeley's idealism and rejection of the existence of material substance, arguing that objects only exist in the mind. Finally, it covers Hume's more radical empiricism, where he questions whether we can know anything beyond our impressions and ideas from experience. Hume argues we cannot distinguish how things appear from how they really are or know that the future will match the past based on limited observations. The document analyzes the empiricists' views on the origins and limits
The document discusses John Locke's views on ideas and knowledge. It explains that for Locke, ideas are either simple or complex. Simple ideas are basic perceptions, while complex ideas are combinations of simple ideas or ideas of relations. Locke also distinguishes between primary qualities that are inherent in objects, like shape, and secondary qualities, like color, that are subjective perceptions. Knowledge comes from perceiving the relationships between ideas through intuition, demonstration, or sensory experience.
George Berkeley was an Irish philosopher known for his immaterialist theory that individuals can only know sensations and ideas, not abstract concepts like matter, and that ideas can only exist if being perceived by minds. Berkeley believed "to be is to be perceived", that objects only exist insofar as they are perceived, and that material substance does not truly exist. He argued physical objects continue to exist because God perceives them, providing their objective reality even when unobserved by humans.
John Locke argues that all knowledge is derived from experience through our senses rather than being innate. He introduces the concept of tabula rasa to argue that we are born without innate ideas and our minds are like blank slates that are written on by sensory experiences. Locke categorizes knowledge into sorts (identity, relation, etc.) and degrees (intuitive, demonstrative, sensitive). Sensitive knowledge comes from particular experiences of finite beings. Overall, Locke rejects innate ideas and universal knowledge, arguing instead that ideas come from sensation and experience to fill our minds.
This document discusses various philosophical perspectives on the existence and nature of God. It explores arguments for the existence of God put forth by thinkers like Aquinas and Berkeley, who argue that God must exist as the infinite perceiving spirit for finite ideas and beings to exist. It also presents arguments against God's existence, such as the problem of evil and Louise Antony's view that disagreement across religions undermines belief in God. The document poses questions about how beliefs or lack of belief in God may influence understandings of science, history, arts, ethics, and human relationships.
The document discusses the nature and formation of ideas. It states that ideas are the building blocks of knowledge and judgments can express either truth or error. Sensory experiences and the process of abstraction allow the intellect to form ideas by stripping away non-essential qualities and retaining only essential attributes about things. Comprehension involves the attributes that constitute an idea while extension expresses the application of those attributes to individuals.
The document summarizes ancient and modern philosophical views on the relationship between mind, body, and soul. It discusses views from Plato, Aristotle, Descartes, Spinoza, and others. Key points include: Plato viewed the soul and body as distinct, with the soul being immortal. Aristotle saw the soul as the form of the living body. Descartes argued that the mental and physical are completely distinct substances. Spinoza and Leibniz proposed monist views to address issues with Cartesian dualism. In the 20th century, views discussed logical behaviorism, identity theory, eliminative materialism, functionalism, and different levels of intentional psychology.
This document introduces several philosophical perspectives on the nature of reality and consciousness:
1. Materialism and classical physics view reality as purely objective and existing independently of observation. Consciousness is seen as an epiphenomenon of matter.
2. Cartesian dualism proposes mind and matter as two independent substances that can interact. However, it maintains a subject-object split.
3. Idealism asserts that objects only exist as perceptions in consciousness and do not have an independent existence.
4. Nonduality teaches that awareness or consciousness is fundamental and all that exists, including the sense of separation between objects, minds, and observers. Space and time are thought to simply be concepts within awareness.
Rene Descartes was a 17th century French philosopher, mathematician, and scientist. He is known as the "Father of Modern Philosophy" and a key figure of the Scientific Revolution. Descartes developed rationalism and the method of systematic doubt. He argued that the only certain knowledge is "I think, therefore I am" and that existence can be inferred from clear and distinct ideas, such as the idea of God. Descartes also proposed mind-body dualism and made important contributions to mathematics and science.
Epistemology is the branch of philosophy concerned with the nature, scope, and validity of knowledge. It investigates how knowledge is acquired and what qualifies as acceptable knowledge. There are various perspectives on what constitutes knowledge and how it can be obtained. Epistemology aims to define knowledge and establish the means of achieving it.
This document discusses the differences between rationalism and empiricism in epistemology. Rationalism holds that there are innate ideas that cannot come from experience alone, while empiricism believes that all knowledge comes from sensory experience. Key rationalist philosophers discussed include Descartes, Spinoza, and Leibniz. Descartes used rational intuition and deduction to establish certainty. Spinoza believed God, nature, and mind were one substance. Leibniz argued against the tabula rasa view and proposed parallelism between mind and body with preestablished harmony.
Idealism is a philosophical theory that emphasizes the central role of the mind and ideas in shaping reality. According to idealism, the material world is either fundamentally mental or dependent on the mind. The document outlines the key aspects of idealism including its definition, history, leaders, methods, principles, and views on education. Idealism traces its origins back to ancient philosophers like Plato and Socrates and emphasizes spiritual development over material concerns. It sees the goal of education as cultivating the mind and search for truth and ideals.
Idealism is a philosophical theory that maintains reality is essentially mental or spiritual. It originated in ancient India and Greece with philosophers like Plato who believed ideas rather than matter are true reality. Key leaders who developed idealism included Plato, Augustine, Descartes, Kant, and Berkeley. Berkeley argued that only minds and their perceptions truly exist and the external world is just a collection of perceptions. Idealism views education as developing the mind, searching for true ideas, and focusing on character development and self-realization rather than material concerns.
Phil – 10 into to philosophy lecture 12 - empiricismWilliamParkhurst
1. The document outlines key concepts of empiricism from philosophers John Locke, George Berkeley, and David Hume. It discusses their views that knowledge comes only from sensory experience and ideas are derived from impressions.
2. Berkeley took empiricism to its logical conclusion of idealism, arguing that objects only exist as ideas in the mind and would not exist without being perceived.
3. Hume further developed empiricism by establishing the copy principle, denying causation can be known, and proposing the bundle theory of personal identity.
This document provides an overview of idealism in philosophy. It discusses key aspects of idealism such as the view that reality is dependent on or closely connected to human perception and ideas. It also outlines different types of idealism like subjective and objective idealism. The document then examines the contributions and philosophies of important idealists like René Descartes, George Berkeley, and George Hegel. It concludes by discussing some of the metaphysical views associated with idealism and potential criticisms of the perspective.
This document summarizes key philosophers and ideas from the philosophy of modern time. It discusses empiricism, the idea that knowledge comes from sensory experience, as proposed by John Locke, George Berkeley, and David Hume. It also discusses rationalism, where knowledge comes from innate ideas, according to René Descartes, Benedict Spinoza, and Gottfried Leibniz. It provides overviews of the important contributions of each philosopher, including Descartes' view of the self through "I think therefore I am", Spinoza's theory of substance monism, and Hume's distinction between impressions and ideas.
This document provides an overview of various philosophical perspectives on the concept of the self. It discusses views such as dualism, personal identity, materialism, idealism, existentialism, and Buddhism. Specific philosophers covered include Socrates, Plato, Aristotle, Augustine, Aquinas, Descartes, Locke, Hume, Kant, Ryle, and the Churchlands. The document explores each philosopher's perspective on topics like the mind-body relationship, the soul, knowledge, virtue, and how experiences and social contexts shape the self.
The document discusses perspectives on the self from various philosophers throughout history. It covers views from Socrates, Plato, St. Augustine, Descartes, Locke, Hume, Kant, Freud, Ryle, Merleau-Ponty, and Churchland. Socrates believed the self was composed of body and soul. Plato saw the soul as having rational, spirited, and appetitive components. Later philosophers debated the relationship between mind and body, and whether the self is a unified entity or a collection of experiences and behaviors.
This document discusses various philosophical perspectives on the question "Who am I?". It covers: (1) the duality of body and soul perspective held by Plato and Descartes, which views the immaterial soul as distinct from the physical body; (2) the unity of body and soul perspective of philosophers like Aquinas, which sees the body and soul as integrated aspects of a single entity; (3) perspectives that examine human consciousness and existence, such as Locke's notion of introspection and Kant's view of the rational self; and (4) the human faculty of reason and differing views on its nature and capabilities. The question of human identity and the relationship between mind, body, and soul has generated significant philosophical
The document summarizes key aspects of empiricism according to philosophers like Aristotle, Aquinas, and Locke. It discusses how empiricists believe that all knowledge is derived from sense experience. Aristotle believed we develop universal ideas from our experiences with particular objects through induction. For Aquinas, the intellect can abstract the essence of things from our senses. Locke viewed the mind as initially blank, with ideas developing from sensation and reflection. He distinguished between simple and complex ideas.
This document provides an overview of empiricism according to John Locke and other key empiricist philosophers such as George Berkeley and David Hume. It discusses Locke's view of knowledge coming from sense experience and his distinction between primary and secondary qualities. It then explains Berkeley's idealism and rejection of the existence of material substance, arguing that objects only exist in the mind. Finally, it covers Hume's more radical empiricism, where he questions whether we can know anything beyond our impressions and ideas from experience. Hume argues we cannot distinguish how things appear from how they really are or know that the future will match the past based on limited observations. The document analyzes the empiricists' views on the origins and limits
The document discusses John Locke's views on ideas and knowledge. It explains that for Locke, ideas are either simple or complex. Simple ideas are basic perceptions, while complex ideas are combinations of simple ideas or ideas of relations. Locke also distinguishes between primary qualities that are inherent in objects, like shape, and secondary qualities, like color, that are subjective perceptions. Knowledge comes from perceiving the relationships between ideas through intuition, demonstration, or sensory experience.
George Berkeley was an Irish philosopher known for his immaterialist theory that individuals can only know sensations and ideas, not abstract concepts like matter, and that ideas can only exist if being perceived by minds. Berkeley believed "to be is to be perceived", that objects only exist insofar as they are perceived, and that material substance does not truly exist. He argued physical objects continue to exist because God perceives them, providing their objective reality even when unobserved by humans.
John Locke argues that all knowledge is derived from experience through our senses rather than being innate. He introduces the concept of tabula rasa to argue that we are born without innate ideas and our minds are like blank slates that are written on by sensory experiences. Locke categorizes knowledge into sorts (identity, relation, etc.) and degrees (intuitive, demonstrative, sensitive). Sensitive knowledge comes from particular experiences of finite beings. Overall, Locke rejects innate ideas and universal knowledge, arguing instead that ideas come from sensation and experience to fill our minds.
This document discusses various philosophical perspectives on the existence and nature of God. It explores arguments for the existence of God put forth by thinkers like Aquinas and Berkeley, who argue that God must exist as the infinite perceiving spirit for finite ideas and beings to exist. It also presents arguments against God's existence, such as the problem of evil and Louise Antony's view that disagreement across religions undermines belief in God. The document poses questions about how beliefs or lack of belief in God may influence understandings of science, history, arts, ethics, and human relationships.
The document discusses the nature and formation of ideas. It states that ideas are the building blocks of knowledge and judgments can express either truth or error. Sensory experiences and the process of abstraction allow the intellect to form ideas by stripping away non-essential qualities and retaining only essential attributes about things. Comprehension involves the attributes that constitute an idea while extension expresses the application of those attributes to individuals.
The document summarizes ancient and modern philosophical views on the relationship between mind, body, and soul. It discusses views from Plato, Aristotle, Descartes, Spinoza, and others. Key points include: Plato viewed the soul and body as distinct, with the soul being immortal. Aristotle saw the soul as the form of the living body. Descartes argued that the mental and physical are completely distinct substances. Spinoza and Leibniz proposed monist views to address issues with Cartesian dualism. In the 20th century, views discussed logical behaviorism, identity theory, eliminative materialism, functionalism, and different levels of intentional psychology.
This document introduces several philosophical perspectives on the nature of reality and consciousness:
1. Materialism and classical physics view reality as purely objective and existing independently of observation. Consciousness is seen as an epiphenomenon of matter.
2. Cartesian dualism proposes mind and matter as two independent substances that can interact. However, it maintains a subject-object split.
3. Idealism asserts that objects only exist as perceptions in consciousness and do not have an independent existence.
4. Nonduality teaches that awareness or consciousness is fundamental and all that exists, including the sense of separation between objects, minds, and observers. Space and time are thought to simply be concepts within awareness.
Rene Descartes was a 17th century French philosopher, mathematician, and scientist. He is known as the "Father of Modern Philosophy" and a key figure of the Scientific Revolution. Descartes developed rationalism and the method of systematic doubt. He argued that the only certain knowledge is "I think, therefore I am" and that existence can be inferred from clear and distinct ideas, such as the idea of God. Descartes also proposed mind-body dualism and made important contributions to mathematics and science.
Epistemology is the branch of philosophy concerned with the nature, scope, and validity of knowledge. It investigates how knowledge is acquired and what qualifies as acceptable knowledge. There are various perspectives on what constitutes knowledge and how it can be obtained. Epistemology aims to define knowledge and establish the means of achieving it.
This document discusses the differences between rationalism and empiricism in epistemology. Rationalism holds that there are innate ideas that cannot come from experience alone, while empiricism believes that all knowledge comes from sensory experience. Key rationalist philosophers discussed include Descartes, Spinoza, and Leibniz. Descartes used rational intuition and deduction to establish certainty. Spinoza believed God, nature, and mind were one substance. Leibniz argued against the tabula rasa view and proposed parallelism between mind and body with preestablished harmony.
Idealism is a philosophical theory that emphasizes the central role of the mind and ideas in shaping reality. According to idealism, the material world is either fundamentally mental or dependent on the mind. The document outlines the key aspects of idealism including its definition, history, leaders, methods, principles, and views on education. Idealism traces its origins back to ancient philosophers like Plato and Socrates and emphasizes spiritual development over material concerns. It sees the goal of education as cultivating the mind and search for truth and ideals.
Idealism is a philosophical theory that maintains reality is essentially mental or spiritual. It originated in ancient India and Greece with philosophers like Plato who believed ideas rather than matter are true reality. Key leaders who developed idealism included Plato, Augustine, Descartes, Kant, and Berkeley. Berkeley argued that only minds and their perceptions truly exist and the external world is just a collection of perceptions. Idealism views education as developing the mind, searching for true ideas, and focusing on character development and self-realization rather than material concerns.
Phil – 10 into to philosophy lecture 12 - empiricismWilliamParkhurst
1. The document outlines key concepts of empiricism from philosophers John Locke, George Berkeley, and David Hume. It discusses their views that knowledge comes only from sensory experience and ideas are derived from impressions.
2. Berkeley took empiricism to its logical conclusion of idealism, arguing that objects only exist as ideas in the mind and would not exist without being perceived.
3. Hume further developed empiricism by establishing the copy principle, denying causation can be known, and proposing the bundle theory of personal identity.
This document provides an overview of idealism in philosophy. It discusses key aspects of idealism such as the view that reality is dependent on or closely connected to human perception and ideas. It also outlines different types of idealism like subjective and objective idealism. The document then examines the contributions and philosophies of important idealists like René Descartes, George Berkeley, and George Hegel. It concludes by discussing some of the metaphysical views associated with idealism and potential criticisms of the perspective.
This document summarizes key philosophers and ideas from the philosophy of modern time. It discusses empiricism, the idea that knowledge comes from sensory experience, as proposed by John Locke, George Berkeley, and David Hume. It also discusses rationalism, where knowledge comes from innate ideas, according to René Descartes, Benedict Spinoza, and Gottfried Leibniz. It provides overviews of the important contributions of each philosopher, including Descartes' view of the self through "I think therefore I am", Spinoza's theory of substance monism, and Hume's distinction between impressions and ideas.
This document provides an overview of various philosophical perspectives on the concept of the self. It discusses views such as dualism, personal identity, materialism, idealism, existentialism, and Buddhism. Specific philosophers covered include Socrates, Plato, Aristotle, Augustine, Aquinas, Descartes, Locke, Hume, Kant, Ryle, and the Churchlands. The document explores each philosopher's perspective on topics like the mind-body relationship, the soul, knowledge, virtue, and how experiences and social contexts shape the self.
The document discusses perspectives on the self from various philosophers throughout history. It covers views from Socrates, Plato, St. Augustine, Descartes, Locke, Hume, Kant, Freud, Ryle, Merleau-Ponty, and Churchland. Socrates believed the self was composed of body and soul. Plato saw the soul as having rational, spirited, and appetitive components. Later philosophers debated the relationship between mind and body, and whether the self is a unified entity or a collection of experiences and behaviors.
This document discusses various philosophical perspectives on the question "Who am I?". It covers: (1) the duality of body and soul perspective held by Plato and Descartes, which views the immaterial soul as distinct from the physical body; (2) the unity of body and soul perspective of philosophers like Aquinas, which sees the body and soul as integrated aspects of a single entity; (3) perspectives that examine human consciousness and existence, such as Locke's notion of introspection and Kant's view of the rational self; and (4) the human faculty of reason and differing views on its nature and capabilities. The question of human identity and the relationship between mind, body, and soul has generated significant philosophical
The document summarizes key aspects of empiricism according to philosophers like Aristotle, Aquinas, and Locke. It discusses how empiricists believe that all knowledge is derived from sense experience. Aristotle believed we develop universal ideas from our experiences with particular objects through induction. For Aquinas, the intellect can abstract the essence of things from our senses. Locke viewed the mind as initially blank, with ideas developing from sensation and reflection. He distinguished between simple and complex ideas.
Similar to BerkeleyPrinciplesSelections. Ppt outsidethe mind will teach us (20)
How to Setup Warehouse & Location in Odoo 17 InventoryCeline George
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The simplified electron and muon model, Oscillating Spacetime: The Foundation...RitikBhardwaj56
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LAND USE LAND COVER AND NDVI OF MIRZAPUR DISTRICT, UPRAHUL
This Dissertation explores the particular circumstances of Mirzapur, a region located in the
core of India. Mirzapur, with its varied terrains and abundant biodiversity, offers an optimal
environment for investigating the changes in vegetation cover dynamics. Our study utilizes
advanced technologies such as GIS (Geographic Information Systems) and Remote sensing to
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of extensive research and worry. As the global community grapples with swift urbanization,
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providing crucial environmental data for scientific, resource management, policy purposes, and
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Remote Sensing and Geographic Information Systems
9
Changes in vegetation cover refer to variations in the distribution, composition, and overall
structure of plant communities across different temporal and spatial scales. These changes can
occur natural.
ISO/IEC 27001, ISO/IEC 42001, and GDPR: Best Practices for Implementation and...PECB
Denis is a dynamic and results-driven Chief Information Officer (CIO) with a distinguished career spanning information systems analysis and technical project management. With a proven track record of spearheading the design and delivery of cutting-edge Information Management solutions, he has consistently elevated business operations, streamlined reporting functions, and maximized process efficiency.
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Date: May 29, 2024
Tags: Information Security, ISO/IEC 27001, ISO/IEC 42001, Artificial Intelligence, GDPR
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2. Skepticism
• “I know the meaning but I don’t know the analysis”
• How theory-laden is language?
– Eddington’s table
– numbers
• Berkeley’s “revisionary metaphysics”: ordinary language isn’t
very theory laden so
• We should “speak with the vulgar but think with the learned”
– “The sun rises”
3. Berkeley was Irish
Sure and ‘tis sometimes said we Irish Men think backward to
everyone else.
-----Berkeley Notebooks
• Born 1685 near Kilkenny; died Oxford 1753
• Work in optics, foundations of calculus
• In America, trying to open theological college
• Anglican Bishop of Cloyne
• Principles of Human Knowledge,
Three Dialogues arguing for idealism
4. Anyone who surveys the objects of human knowledge will easily see
that they are all ideas that are either actually imprinted on the
senses or perceived by attending to one’s own emotions and mental
activities or formed out of ideas of the first two types, with the help
of memory and imagination.
5. What we will consider…
• Ontology: Berkeley’s Immaterialism
• Arguments and criticism of arguments
– The Core Argument (PHK 4)
– The Refrigerator Light Gotcha Argument (“The Master
Argument” in PHK 22-23)
• Some objections and responses to Berkeleian idealism
– The persistence of unperceived objects
– The distinction between reality and illusion/dreaming
– The legitimacy of Science
7. What is there?
• Dualism: There are two different kinds of substances—
material substance and spiritual substance (vide Descartes)
• Materialism: Everything is material; only material objects
exist. (contemporary variant, Physicalism)
• Berkeleian Idealism (“Immaterialism”): There are only
spiritual substances (finite substances and God) and their
ideas.
– To be is to be perceived
– or to be a perceiver.
8. But what about physical things?
Ordinary physical objects are just collections of ideas
Smelling supplies me with odours; the palate with tastes; and
hearing conveys sounds to the mind in all their variety of tone
and composition. And when a number of these are observed
to accompany each other, they come to be marked by one
name and thus to be thought of as one thing. Thus, for
example, a certain colour, taste, smell, shape and consistency
having been observed to go together, they are taken to be
one distinct thing, called an ‘apple’. Other collections of ideas
constitute a stone, a tree, a book, and similar perceptible
things.
9. Ideas: Against Abstraction
[W]e are told ·by the supporters of ‘abstract ideas’·, the mind
can consider each quality on its own, abstracted from the others
with which it is united in the object, and in that way the mind
forms abstract ideas…I deny that I can perform ‘abstraction’ in
the standard meaning of that word, which covers two kinds of
mental performance: (1) conceiving abstractly and in isolation a
quality that couldn’t exist in isolation ·as we are said to do with
colour and motion·; and (2) forming a general notion by
abstracting from particulars in the way I have described, ·as we
are said to do with man and animal·. There is reason to think
that most people are like me in this respect. [PKH Intro 7, 10]
10. Ideas are inert
• Argument for the inertness of ideas [PHK 25]
1. Since ideas are mind-dependent, they only the
characteristics that they’re perceived to have.
2. We don’t perceive them to have causal power
3. So they must be causally inefficacious.
• Note: Berkeley appeals to the inefficaciousness of ideas in a
novel argument for the existence of God.
11. Spirits
• The only substances are spiritual substances, i.e. God and
finite spirits
• There is no material substance (contra Locke) in which
sensible properties “inhere”
• Spirits have ideas (not vice versa)
• Spirits are active, causes—ideas are inert, have no causal
power
• There are only ideas and the spirits that have them: To be is to
be perceived or to be a perceiver
12. Esse is Percipi
Ordinary physical things exist only if, and only when, they are
“perceived,” i.e. thought-about: there are no unthought-about
things!
All the choir of heaven and furniture of the earth, in a word
all those bodies that compose the mighty structure of the
world, have no existence outside a mind; (1) for them to exist
is for them to be perceived or known; consequently (2) so long
as they aren’t actually perceived by (i.e. don’t exist in the
mind of) myself or any other created spirit, they must either
have no existence at all or else exist in the mind of some
eternal spirit; because it makes no sense—and involves all the
(3) absurdity of abstraction—to attribute to any such thing an
existence independent of a spirit.
13. Refrigerator Light & Tree in the Quad
http://www.youtube.com/watch?v=TwhfTExM080&feature=relmfu
“There was a young man who said "God
Must find it exceedingly odd
To think that the tree
Should continue to be
When there's no one about in the quad."
Reply:
"Dear Sir: Your astonishment's odd;
I am always about in the quad.
And that's why the tree
Will continue to be
Since observed by, Yours faithfully, God.”
15. The Core Argument
It is indeed widely believed that all perceptible objects— houses,
mountains, rivers, and so on—really exist independently of being
perceived by the understanding. But… [this belief] involves an
obvious contradiction. For what are houses, mountains, rivers
etc. but things we perceive by sense? And what do we perceive
besides our own ideas or sensations? And isn’t it plainly
contradictory that these, either singly or in combination, should
exist unperceived? [PHK 4]
1. We perceive ordinary objects
2. We perceive only ideas
3. Therefore, ordinary objects are ideas
16. The Core Argument
1. We perceive ordinary objects
2. We perceive only ideas
3. Therefore, ordinary objects are ideas
There are (at least) two ways to defeat this argument:
• Representationalist Response: “perceive” is ambiguous and
means something different in premises 1 and 2
• Direct Realist Response: premise 2 is false. We perceive
ordinary material objects directly.
17. The Representationalist’s
Response
• “Perceive” is ambiguous between “mediately perceive” and “immediately perceive,
so the argument is invalid
• Things “out there” (material objects) both cause and resemble our ideas
18. Berkeley rejects Representationalism
• Representationalism forces us to skepticism since we can’t know
how our ideas are caused or whether they resemble whatever
causes them
Suppose it were possible for solid, figured, movable substances to
exist outside the mind, corresponding to the ideas we have of
bodies—how could we possibly know that there are any such
things? [PHK 18]
• Representationalism is incoherent since non-ideas can’t literally
resemble ideas—since they can’t in principle be compared
– ‘But’, you say, ‘though the ideas don’t exist outside the mind,
still there may be things like them of which they are copies or
resemblances, and these things may exist outside the mind in an
unthinking substance.’ I answer that the only thing an idea can
resemble is another idea [PHK 8]
19. The Direct Realist Response
The Core Argument
1. We perceive ordinary objects
2. We perceive only ideas
3. Therefore, ordinary objects are ideas
• According to Direct (sometimes called “Naïve”) Realism we
perceive ordinary, public physical objects directly—not
“mediately” via sense data or ideas.
• Premise 2, according to the Direct Realist is thus false so the
argument is unsound.
20. Berkeley’s Responses
• The Primary/Secondary Quality Distinction fails
• Relativity Arguments
• Denial of “abstract ideas”: The inconceivability of unperceived
objects
• The notion of Material Substance (vide Locke) is incoherent—
and wicked:
How great a friend material substance has been to atheists in
all ages were needless to relate. All their monstrous systems
have so visible and necessary a dependence on it that when
this corner-stone is once removed, the whole fabric cannot
choose but fall to the ground insomuch that it is no longer
worth while to bestow a particular consideration on the
absurdities of every wretched sect of atheists. [PHK92]
22. Primary and Secondary Qualities
Those who assert that shape, motion and the other primary qualities exist outside
the mind in unthinking substances say in the same breath that colours, sounds,
heat, cold, and other secondary qualities do not. These, they tell us, are sensations
that exist in the mind alone, and depend on the different size, texture, and motion
of the minute particles of matter. They offer this as an undoubted truth that they
can prove conclusively. Now if it is certain that (1) primary qualities are
inseparably united with secondary ones, and can’t be abstracted from them even
in thought, it clearly follows that (2) primary qualities exist only in the mind, just
as the secondary ones do
• Primary qualities can’t be “abstracted” from secondary qualities,
e.g. can’t imagine extension without color [PHK 10]
• The arguments that purport to show secondary qualities are
subjective can be deployed to show that primary qualities are.
Some modern philosophers argue that certain perceptible qualities have
no existence in matter or outside the mind; their arguments can be used to
prove the same thing of all perceptible qualities whatsoever…In short, the
arguments that are thought to prove that colours and tastes exist only in the
mind have as much force to prove the same thing of extension, shape and
motion. [PHK 14-15]
23. Relativity Arguments
Large and small, and fast and slow, are generally agreed to exist
only in the mind. That is because they are entirely relative:
whether something is large or small, and whether it moves
quickly or slowly, depends on the condition or location of the
sense-organs of the perceiver.
1. Observer-relativity of a sensible quality shows that it’s
“subjective” i.e. our sensation doesn’t resemble a cause “out
there.”
2. All sensible qualities (“primary” as well as “secondary”) are
observer-relative
3. Therefore, all sensible qualities are subjective.
24. The Refrigerator Light Argument
‘surely there is nothing easier than to imagine trees in a park, for
instance, or books on a shelf, with nobody there to perceive them.’ I
reply that this is indeed easy to imagine; but let us look into what
happens when you imagine it. You form in your mind certain ideas that
you call ‘books’ and ‘trees’, and at the same time you omit to form the
idea of anyone who might perceive them. But while you are doing this,
you perceive or think of them! So your thought- experiment misses the
point; it shows only that you have the power of imagining or forming
ideas in your mind; but it doesn’t show that you can conceive it
possible for the objects of your thought to exist outside the mind. To
show that, you would have to conceive them existing unconceived or
unthought-of, which is an obvious contradiction. However hard we try
to conceive the existence of external bodies, all we achieve is to
contemplate our own ideas. The mind is misled into thinking that it can
and does conceive bodies existing outside the mind or unthought-of
because it pays no attention to itself, and so doesn’t notice that it
contains or thinks of the things that it conceives. [PHK 23]
25. Conceivability and Logical Possibility
Note: “perceive” for Berkeley means “think about” or “conceive
of” so Berkeley’s esse is percipi claims that, for non-spirits, to be
is to be thought-about.
1. A state of affairs is logically possible only if it’s conceivable
2. We cannot conceive of a state of affairs in which there are
unthoughtabout objects
Try it…gotcha!
3. Therefore, it is logically impossible that unthought-about
objects exist.
26. The Possibility of the Inconceivable
It is possible de re that a given unthought-about object be
thought about.
• De dicto and de re mark important distinctions in modal
contexts—those concerning possibility and necessity—and in
belief contexts, e.g.
– Necessarily, the US President is a US citizen.
– Penelope believed her husband was an old beggar.
• The literal translation of the phrase "de dicto" is "of (the)
word", whereas de re translates to "of (the) thing”
27. De Dicto and De Re
• Necessarily the US President is a US citizen
– De Dicto: Necessarily, no one can be (count as) a US
President unless they’re a US citizen.
TRUE
– De Re: This guy Barak Obama is of necessity a US citizen—
it’s logically impossible that he could fail to be one, or give
up his US citizenship.
FALSE
28. De Dicto and De Re
• Penelope believed her husband was a beggar
– De Dicto: Penelope believed that she was married to a
beggar. If asked what her husband did for a living she
would not have said “King of Ithaca”—she would have said
“beggar.”
FALSE
– De Re: When Odysseus, who was Penelope’s husband, first
got home disguised as a beggar, Penelope believed of him
that he was a beggar.
TRUE
29. The Tattletale’s Paradox
I can’t tell you the secret because if I did it wouldn’t be a secret.
Possibility De Dicto and De Re
• It is possible de re of this story, which is a secret, that I tell it
to you
• It is not possible de dicto that I tell you a secret
It is possible de re of this unthought-about object that it be
thought-about even though it isn’t possible that an object be
both thought-about and unthought-about (at the same time).
31. Persistence
The table that I am writing on exists, that is, I see and feel it; and
if I were out of my study I would still say that it existed, meaning
that •if I were in my study I would perceive it, or that •some
other spirit actually does perceive it. Similarly, ‘there was an
odour’—i.e. it was smelled; ‘there was a sound’—it was heard;
‘there was a colour or shape’—it was seen or felt.
Two options:
1. God perceives things at all times (“I am always about in the
Quad”)
2. To say that there are books in the study even when no one is
perceiving them is just to mean that if one were to go into
the study then one would get appropriate sensations
32. “There is a Rerum Natura…”
the principles I have laid down don’t deprive us of any one thing
in nature. Whatever we see, feel, hear, or in any way conceive or
understand remains as secure as ever, and is as real as ever.
There is a real world, and the distinction between realities and
chimeras retains its full force…real things and chimeras both
exist in the mind, and in that sense are alike in being ideas. [PHK
34]
• Ideas of real things are “caused by the will of a more powerful
spirit, namely God” [PHK 33]
• We can recognize them because they’re more regular, vivid
and constant [PHK 33]
33. Objection: Immaterialism is unscientific
Response: [Scientific] ‘explaining’ consists in bringing events
under general rules (see 62) that are based on the analogy and
uniformness observed in the production of natural effects. We
like such rules, and try to find them, because they extend our
view beyond what is ·temporally· present and ·spatially· near to
us, and enable us to make very probable conjectures about
things that may have happened at very great distances of time
and place, as well as to predict things to come.[ PHK 105]
In talking about one event causing another we speak with the
vulgar—but should think with the learned.
Science
34. Optical ( and Other) Illusions
• Hylas. [H]ow can a man be mistaken in thinking the moon a
plain lucid surface, about a foot in diameter; or a square
tower, seen at a distance, round; or an oar, with one end in
the water, crooked
• Philonous. He is not mistaken with regard to the ideas he
actually perceives; but in the inferences he makes from his
present perceptions. Thus in the case of the oar, what he
immediately perceives by sight is certainly crooked; and so far
he is in the right. But if he thence conclude, that upon taking
the oar out of the water he shall perceive the same
crookedness; or that it would affect his touch, as crooked
things are wont to do: in that he is mistaken. (3D 238)
35. Summary
There are spiritual substances, minds, or human souls, which cause
•ideas in themselves through acts of the will, doing this as they please;
but these ideas are faint, weak, and unsteady as compared with other
•ideas that minds perceive by sense. The latter ideas, being impressed
on minds according to certain rules or laws of nature tell us that they
are the effects of a mind that is stronger and wiser than human spirits.
The latter are said to have more reality in them than the former: by
which is meant that they are more forceful, orderly, and distinct, and
that they aren’t fictions of the mind that perceives them. In this sense,
the sun that I see by day is the real sun, and what I imagine by night is
the idea of the former. In the sense I am here giving to ‘reality’, it is
evident that every plant, star, rock, and in general each part of the
system of the world, is as much a real thing by my principles as by any
others. Whether you mean by ‘reality’ anything different from what I
do, I beg you to look into your own thoughts and see.
“All knowledge comes from experience” We can adopt different accounts of common sense and empirical science claims and math and logic.
Why Physicalism? Contemporary naturalists don’t want to be committed to “material substance” as characterized by Berkeley and want to recognize physical items, like fields, that aren’t in any ordinary sense “material.”
Note he’s playing on ambiguity between sensations and sensible qualities.
Esse is percipi
Humanly unperceived things either don’t exist or only exist because God perceives them
“Abstraction” is impossible: no Cheshire Cat Smiles without Cheshire Cats.
This is the thesis Berkeley defends—now on to the arguments for it.
2 basic arguments for Berkeleian Idealism
So we can’t directly observe causation—we never can.
Unfair: pictures can resemble 3 d objects in some respects. Sounds like verificationism.
Problem of causation between different kinds of substances, as with descartes.