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Certainly he who can digest a second or third fluxion need not, methinks, be squeamish about any point in divinity.

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
Certainly
Squeamish
Second
Methinks
Learning
Digest
Point
Divinity
Science
Statistics
Need
Third
Needs
Thirds
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All those who write either explicitly or by insinuation against the dignity, freedom, and immortality of the human soul, may so far forth be justly said to unhinge the principles of morality, and destroy the means of making men reasonably virtuous.
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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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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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I might as well doubt of my own being, as of the being of those things I actually see and feel.
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The fawning courtier and the surly squire often mean the same thing,--each his own interest.
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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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For my own private satisfaction, I had rather be master of my own time than wear a diadem.
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Make a point never go clear, it is great odds that a man whose habits and the bent of whose mind lie a contrary way, shall be unable to comprehend it. So weak a thing is reason in competition with inclination.
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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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God is a being of transcendent and unlimited perfections: his nature therefore is incomprehensible to finite spirits.
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[Christianity] neither enjoins the nastiness of the Cynic, nor the insensibility of the Stoic.
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From my own being, and from the dependency I find in myself and my ideas, I do, by an act of reason, necessarily infer the existence of a God, and of all created things in the mind of God.
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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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But, say you, surely there is nothing easier than for me to imagine trees, for instance, in a park [. . .] and nobody by to perceive them. [...] The objects of sense exist only when they are perceived the trees therefore are in the garden [. . .] no longer than while there is somebody by to perceive them.
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All the choir of heaven and furniture of earth - in a word, all those bodies which compose the frame of the world - have not any subsistence without a mind.
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Whatever is immediately perceived is an idea: and can any idea exist out of the mind?
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To me it seems that liberty and virtue were made for each other. If any man wish to enslave his country, nothing is a fitter preparative than vice and nothing leads to vice so surely as irreligion.
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The table I write on I say exists ... meaning thereby that if I was in my study I might perceive it, or that some other spirit actually does perceive it.
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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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Religion is the centre which unites, and the cement which connects the several parts of members of the political body.
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