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That neither our thoughts, nor passions, nor ideas formed by the imagination, exist without the mind, is what every body will allow.

George Berkeley

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George Berkeley
Age: 67 †
Born: 1685
Born: March 12
Died: 1753
Died: January 14
Anglican Priest
Epistemologist
Metaphysician
Philosopher
Philosopher Of Science
Writer
Bishop Berkeley
Bishop George Berkeley
Ideas
Passions
Without
Allow
Every
Neither
Mind
Exist
Thoughts
Imagination
Passion
Body
Formed

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God is a being of transcendent and unlimited perfections: his nature therefore is incomprehensible to finite spirits.
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To be is to be perceived (Esse est percipi). Or, If a tree falls in the forest and no one is there to hear it, does it make a sound?
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The world is like a board with holes in it, and the square men have got into the round holes, and the round into the square.
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Many things, for aught I know, may exist, whereof neither I nor any other man hath or can have any idea or notion whatsoever.
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I had rather be an oyster than a man, the most stupid and senseless of animals.
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Religion is the centre which unites, and the cement which connects the several parts of members of the political body.
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[Tar water] is of a nature so mild and benign and proportioned to the human constitution, as to warm without heating, to cheer but not inebriate.
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The eye by long use comes to see even in the darkest cavern: and there is no subject so obscure but we may discern some glimpse of truth by long poring on it.
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There being in the make of an English mind a certain gloom and eagerness, which carries to the sad extreme religion to fanaticism free-thinking to atheism liberty to rebellion.
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We have first raised a dust and then complain we cannot see.
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If we admit a thing so extraordinary as the creation of this world, it should seem that we admit something strange, and odd, and new to human apprehension, beyond any other miracle whatsoever.
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The method of Fluxions is the general key by help whereof the modern mathematicians unlock the secrets of Geometry, and consequently of Nature.
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Doth the Reality of sensible things consist in being perceived? or, is it something distinct from their being perceived, and that bears no relation to the mind?
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The fawning courtier and the surly squire often mean the same thing,--each his own interest.
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The same principles which at first view lead to skepticism, pursued to a certain point, bring men back to common sense.
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Truth is the cry of all, but the game of few.
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He who says there is no such thing as an honest man, you may be sure is himself a knave.
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Upon the whole, I am inclined to think that the far greater part, if not all, of those difficulties which have hitherto amused philosophers, and blocked up the way to knowledge, are entirely owing to our selves. That we have first raised a dust, and then complain, we cannot see.
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The love of truth, virtue, and the happiness of mankind are specious pretexts, but not the inward principles that set divines at work else why should they affect to abuse human reason, to disparage natural religion, to traduce the philosophers as they universally do?
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What doubts, what hypotheses, what labyrinths of amusement, what fields of disputation, what an ocean of false learning, may be avoided by that single notion of immaterialism!
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