I’m not a Berkeley scholar, so I may well get some of what follows wrong. Here I just want to begin a series on Berkeley’s immaterialism by doing away with some common misconceptions. Most of what I shall be writing about in this series is to be found in his Three Dialogues Between Hylas and Philonous, which I highly recommend to the reader.
In what follows I address what I consider to be three misconceptions about Berkeley’s metaphysics.
1. Berkeley doesn’t deny the existence of physical objects.
That’s right. Berkeley thinks there are chairs, tables, brains, ants, etc. In Berkeley’s A Treatise Concerning the Principles of Human Knowledge (henceforth, the Treatise), Berkeley writes:
“The table I write on I say exists, that is, I see and feel it; and if I were out of my study I should say it existed—meaning thereby that if I was in my study I might perceive it, or that some other spirit actually does perceive it.”[1]
So Berkeley explicitly denies that he believes that ‘sensible things,’ or things that can be perceived by the senses, do not exist. Materialists who are not eliminativists believe that minds and mental states exist. What they believe, though, is that minds and mental states just are material substances or physical states. Theirs is a reductive account. Similarly, Berkeley doesn’t deny the existence of physical objects, which is evident by the fact that he wishes to give an account of what they are, which presupposes that they exist! Berkeley’s is a reductive account: there are no mind-independent substances, so the sensible objects that exist are mind-dependent; they’re ideas.
Berkeley does deny this. He denies that there are any material substances, which he defines as physical objects that have ‘real absolute existence, distinct from, and having no relation to, their being perceived’ (see the first dialogue). So tables exist, alright, but they are not material substances in the sense that they enjoy mind-independent existence. This brings me to the next common misconception.
2. Esse est percipi.
If you’ve heard anything about Berkeley, you’ve probably heard his position reduced to this: esse est percipi, that is, to be, or to exist, is to be perceived. If this is all you’ve heard of Berkeley, then you’re unlikely to have been impressed. For obviously I exist even if I am not perceived by anyone, and if anyone should tell me otherwise I should think them a fool, or a solipsist, or else a sophist, whose only purpose is to be provocative. And if there is any doubt about my enjoying real, absolute existence, distinct from any mind’s perceiving me, then surely there is no question whatever as to whether or not God is so privileged. If God exists, surely he exists even if he isn’t being perceived; surely his existence, at least, does not consist in his being perceived. His being perceived isn’t that in virtue of which he exists, and the same is true of me (and, of course, you): being perceived by some other being isn’t that in virtue of which we exist, even if we are always and necessarily perceived by God.
So what does Berkeley actually say and mean? Here’s what he says in the Treatise:
“For as to what is said of the absolute existence of unthinking things, without any relation to their being perceived, that is to me perfectly unintelligible. Their esse is percipi; nor is it possible that they should have any existence out of the minds or thinking things which perceive them.”[2]
What is Berkeley writing about here? He is writing about unthinking things, or sensible things such as mountains, chairs, and tables. Things that can be seen, heard, felt, etc. You’ll notice, then, that ‘esse is percipi,’ in context, does not at all entail the absurdities mentioned above. For he says their esse is percipi, and by ‘their’ he is clearly referring to what he calls unthinking things, or sensible things. “Nor is it possible that they should have any existence out of the minds…which perceive them.” So is it true that to exist is to be perceived? Not according to Berkeley, who thinks that there are some things, such as minds, whose existence doesn’t consist in their being perceived. What Berkeley maintains, then, is that the existence of sensible things consists in their being perceived. For them, esse is percipi.[3]
3. Physical objects don’t pop out of existence when we stop perceiving them.
Let’s say that the existence of sensible things consists in their being perceived. Suppose that, right now, nobody is in my house. I have the belief that, right now, in my closet there are shoes. But if the existence of sensible things consists in their being perceived, and there’s nobody perceiving my shoes, then it follows that I have at least one false belief, namely, the belief that there are shoes in my closet. Since it seems obvious that this is a member of the set of my true beliefs, it looks like there’s a problem for Berkeley’s view. My shoes exist even though I am not perceiving them. Certainly it is more plausible to suppose that when I am no longer looking at them, they continue to exist. For it is far simpler to suppose that they do continue to exist than to suppose that they pop into and out of existence regularly.
This objection may seem compelling, but Berkeley has at least two replies. The first has already been mentioned: “The table I write on I say exists, that is, I see and feel it; and if I were out of my study I should say it existed—meaning thereby that if I was in my study I might perceive it.” According to this reply, then, when we say ‘my table exists in my study even though nobody is in my study,’ we really mean (or ought to mean?), “if I were in my study, then I would perceive my table.” But this doesn’t look like an adequate reply. When we say that the table exists in my study when we are no longer there, it seems pretty clear that we mean that it objectively exists there, not that, if I were there, then it would exist. But Berkeley has another, more interesting reply:
“To me it is evident, for the Reasons you allow of, that sensible Things cannot exist otherwise than in a Mind or Spirit. Whence I conclude, not that they have no real Existence, but that seeing they depend not on my Thought, and have an Existence distinct from being perceived by me, there must be some other Mind wherein they exist. As sure therefore as the sensible World really exists, so sure is there an infinite omnipresent Spirit who contains and supports it.”[4]
According to this reply, when you leave your study, your table continues to exist because there is some other spirit or mind who is perceiving it. The above objection works only if nobody is doing the perceiving when you aren’t in your study or closet. But Berkeley denies this, and produces an interesting argument for it. So far as I can see, it goes like this:
(P1) My table exists right now only if it is being perceived.
(P2) No finite mind is perceiving my table right now (I am not in my study, and neither is anybody else like me).
Therefore,
(C1) My table exists right now only if it is being perceived by an infinite mind. [from P1 and P2, because a mind is not finite only if it is infinite]
(P3) My table exists right now.
Therefore,
(C2) It is being perceived by an infinite mind. [from C1 and P3]
The problem with the objection with which I began, then, is the idea that Berkeley must maintain that a sensible object’s existence consists in its being perceived by us. Berkeley denies this. He maintains only that they must be perceived, whether or not it is us doing the perceiving. If we are right that the sensible objects that we perceive continue to exist even after we stop perceiving them, then there must be some other mind perceiving them who is that in virtue of whom they continue to exist—this mind we would call God. So not only does Berkeley have an argument to the conclusion that there is some other mind perceiving your table, he has an argument to the conclusion that that mind is God. If you want to be a Berkeleyan, you’ll have to be a theist.
The only premise that looks objectionable is P1. Why think it true? I will turn to this question in subsequent posts.
[3] For this point, see John Roberts. A Metaphysics for the Mob. (Oxford University Press, 2007). Chapter 1.