In the vibrant intellectual landscape of the early 18th century, a period dominated by the mechanical philosophy of Isaac Newton and the empiricism of John Locke, George Berkeley emerged as a singular, provocative voice challenging the fundamental nature of reality. Born in Ireland in 1685, Berkeley was not merely a philosopher but a man of deep faith, eventually becoming the Anglican Bishop of Cloyne. His life was characterized by a relentless pursuit of truth that sought to reconcile the rapidly advancing sciences with the spiritual necessities of religion. While his contemporaries sought to explain the world through inert matter and mechanical laws, Berkeley took a radical turn, proposing that "matter" as a philosophical substance was a fiction. He argued that the material world does not exist independently of the mind that perceives it, a philosophy famously encapsulated in the maxim *esse est percipi*—to be is to be perceived. This was not a denial of the reality of tables, chairs, or mountains, but rather a redefinition of their ontological status as ideas imprinted on the human spirit by a higher power.
Berkeley’s intellectual journey was fueled by a desire to combat the skepticism and atheism he felt were inherent in the prevailing materialist philosophies. If matter exists independently of the mind, he reasoned, then God becomes unnecessary for the maintenance of the universe. By stripping away the concept of material substance, Berkeley collapsed the distance between the human mind and the divine. In his view, the sensory world is a direct language spoken by God to humanity, a continuous act of divine creation maintained by the infinite perception of the Creator. His major works, including *A Treatise Concerning the Principles of Human Knowledge* and *Three Dialogues between Hylas and Philonous*, display a masterful use of logic and rhetoric, dismantling the abstract ideas of his predecessors with surgical precision. He lived a life of broad ambition, including a failed but noble project to establish a college in Bermuda, yet his enduring legacy remains his startling metaphysics which continues to intrigue philosophers and quantum physicists alike.
To understand George Berkeley is to enter a world where the mental and the physical are fused, where vision is a language to be learned, and where the existence of the external world is a testament to the omnipresence of God. His writing is elegant, accessible, and deceptively simple, often utilizing dialogue to disarm the reader’s common-sense objections before leading them into the depths of immaterialism. Unlike the dry, systematic treatises of many philosophers, Berkeley’s work vibrates with the urgency of a man trying to save the soul of civilization from the cold mechanism of materialism. He forces us to question the very ground we stand on, asking us to look inward to find the source of the outward world. In doing so, he established himself as one of the three great British Empiricists, bridging the gap between Locke’s blank slate and Hume’s radical skepticism.
50 Popular Quotes from George Berkeley
The Principle of Idealism: To Be is To Be Perceived
"To be is to be perceived."
This is the most famous encapsulation of Berkeley's philosophy, serving as the bedrock of his immaterialist worldview. He argues that for unthinking things, their very existence consists of being perceived by a mind. If a tree exists in a forest, it exists only because it is being perceived by a sentient being or, ultimately, by God. It challenges the assumption that objects have an independent, material existence outside of consciousness.
"All the choir of heaven and furniture of the earth, in a word all those bodies which compose the mighty frame of the world, have not any subsistence without a mind."
Berkeley uses poetic imagery here to encompass the entirety of the universe, asserting that nothing, from the stars to the simplest household objects, exists independently. He is dismantling the distinction between the object and the perception of the object. This quote reinforces the idea that the universe is fundamentally mental or spiritual in nature, rather than physical. It is a direct rejection of the materialist view that the universe is a machine operating outside of observation.
"It is indeed an opinion strangely prevailing amongst men, that houses, mountains, rivers, and in a word all sensible objects, have an existence, natural or real, distinct from their being perceived by the understanding."
Here, Berkeley acknowledges the counter-intuitive nature of his philosophy, admitting that "common sense" usually dictates that the world exists independently of us. However, he categorizes this belief as a "strangely prevailing opinion" rather than a fact, setting the stage to deconstruct it. He invites the reader to question their most basic assumptions about reality. The quote highlights his mission to correct what he sees as a fundamental error in human reasoning regarding the nature of substance.
"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."
Berkeley is not just saying that independent matter doesn't exist; he is claiming that the very concept is meaningless or "unintelligible." He argues that you cannot even imagine an unperceived object without essentially perceiving it in your imagination. Therefore, the idea of "absolute existence" separate from a mind is a linguistic and conceptual failure. This asserts that relationship and perception are intrinsic to the definition of existence.
"The only thing whose existence we deny is that which philosophers call matter or corporeal substance."
This quote is crucial for clarifying that Berkeley is not a skeptic who denies the reality of the world we see and touch. He affirms the existence of the apple you eat and the table you touch, but he denies the philosophical substrate called "matter" that is supposed to hold these qualities. He argues that we perceive qualities (color, hardness, taste), not an invisible, inert substance. Thus, he claims to be the champion of common sense against the confusing abstractions of philosophers.
"Ideas can only resemble ideas."
This succinct statement strikes at the heart of the representational theory of perception, which suggests our ideas are copies of external material objects. Berkeley argues that a mental image (an idea) can only look like another mental image; it cannot look like a piece of "matter," which is by definition invisible and unthinking. If our thoughts are active and spiritual, they cannot resemble something that is inert and material. This logical step forces the conclusion that reality itself must be comprised of ideas.
"That neither our thoughts, nor passions, nor ideas formed by the imagination, exist without the mind, is what everybody will allow."
Berkeley starts his argument with a premise that is universally accepted to build a foundation for his more radical claims. He points out that everyone agrees feelings and imaginings are internal and mind-dependent. By establishing this agreement, he prepares the reader to extend this logic to sensory inputs, arguing that they too are mental phenomena. It is a rhetorical strategy to bridge the gap between subjective feeling and objective perception.
"There is no such thing as what philosophers call material substance, I am seriously persuaded."
This is a personal affirmation of his conviction, moving beyond abstract logic to state his serious belief. He positions "material substance" as a jargonistic invention of philosophers that complicates the simple truth of experience. By rejecting this substance, he clears the way for a spiritual worldview. It underscores his lifelong battle against the concept of matter as the root of atheism and skepticism.
"I do not argue against the existence of any one thing that we can apprehend, either by sense or reflection."
Berkeley is often accused of thinking the world is an illusion, but here he defends himself against such claims. He emphasizes that everything we see, hear, or feel is real; he simply disagrees on *what* constitutes that reality. It is a defense of the empirical world, redefined as a collection of ideas rather than material objects. This distinction is vital for understanding his philosophy as "immaterialism" rather than "illusionism."
"If a man cannot comply with his own nature, he will never be happy."
While primarily known for metaphysics, Berkeley also touched on the nature of the self and contentment. This quote suggests that the mind is not just a passive receiver of ideas but has a nature that must be honored. In the context of his idealism, complying with one's nature implies recognizing one's dependence on the Divine mind. It connects his epistemological views with ethical and psychological well-being.
The Critique of Materialism and Abstract Ideas
"Abstract ideas are not so much as possible."
Berkeley was a fierce critic of "abstract general ideas," a concept championed by Locke. He argued that we cannot have an idea of a "triangle" that is neither equilateral, isosceles, nor scalene, but all and none at once. For Berkeley, all ideas are particular and specific; we only use them generally through language. This quote attacks the foundation of rationalist and some empiricist logic, grounding all thought in specific, concrete perceptions.
"We have first raised a dust and then complain we cannot see."
This is perhaps one of Berkeley's most witty and enduring observations regarding philosophy itself. He accuses philosophers of creating complex, artificial problems (the "dust") through the misuse of language and abstraction, and then lamenting that the truth is obscure. He advocates for clearing away this intellectual debris to reveal the simple, self-evident truths of existence. It is a call for clarity and a rejection of unnecessary metaphysical complication.
"The same arguments which prove that corporeal substance is the author of our ideas, will prove it to be the author of our pain and pleasure."
Here, Berkeley uses a reductionist argument to show the absurdity of materialism. If matter causes our perceptions, it must also cause our emotions and sensations of pain, which seems to attribute active power to dead matter. He argues that inert matter cannot be an "agent" or "author" of anything. Only a spirit or mind has the power of agency, further proving that the source of our sensory experience must be a Spirit (God).
"It is to be feared that the word 'matter' serves to no other purpose than to create a doubt."
Berkeley identifies the concept of matter not just as an error, but as a dangerous source of skepticism. By positing a "real" world that is unperceivable (matter) behind the "apparent" world (perception), philosophers create a gap that can never be bridged, leading to doubt about reality. Eliminating "matter" eliminates the doubt, restoring direct contact with reality. He views the term as a linguistic trap that alienates humans from their own experiences.
"Philonous: I am not for changing things into ideas, but rather ideas into things."
In his *Dialogues*, Berkeley (speaking as Philonous) clarifies that he is not downgrading the world to mere fantasy. Instead, he is elevating "ideas" to the status of substantial reality. He wants to show that ideas are the "things" of the world, possessing all the solidity and reality we require. This semantic shift is intended to validate the immediate reality of sensory experience without needing a material crutch.
"It is an opinion strangely prevailing amongst men, that houses, mountains, rivers... have an existence... distinct from their being perceived."
Repeating this sentiment in different contexts, Berkeley emphasizes the ubiquity of the error he is fighting. He frames the belief in independent matter as a cultural or intellectual habit rather than a logical necessity. By calling it "strangely prevailing," he casts himself as the awakener attempting to snap humanity out of a collective delusion. It highlights the difficulty of overcoming deeply ingrained linguistic habits.
"Whatever is immediately perceived is an idea: and can any idea exist out of the mind?"
This rhetorical question serves as a logical trap for the materialist. If we agree that we only directly perceive our own sensations (colors, sounds), and these are mental, then we never perceive "matter." Therefore, matter is a theoretical inference, not an experienced fact. Berkeley insists on sticking to the immediate evidence of consciousness, which is always mental.
"I can as well doubt of my own being as of the being of those things which I actually perceive by sense."
Berkeley aligns the certainty of the external world with the Cartesian certainty of the self. Because the "things" we perceive are ideas in our mind, they are as undeniably real as the mind itself. There is no "veil of perception" hiding reality; the perception *is* the reality. This quote aims to reassure the reader that immaterialism leads to greater, not lesser, certainty about the world.
"The definition of matter is something which is not spirit, not idea, not thinking, not perception."
By defining matter purely via negation, Berkeley highlights its vacuity. He argues that materialists define their core substance by what it is *not*, leaving it as a "something I know not what." This exposes the concept of matter as an empty placeholder with no positive qualities. It reinforces his view that matter is a meaningless abstraction.
"We have been led into very dangerous errors, by supposing a twofold existence of the objects of sense."
The "twofold existence" refers to the object in the mind (the idea) and the object outside the mind (the material archetype). Berkeley argues this duality is the root of skepticism because we can never compare the idea to the object to see if they match. By collapsing this duality into a single existence (the idea), he removes the possibility of error regarding the nature of the object. It is a plea for a unified, monistic view of reality.
The Divine Author: God and Nature
"There is an omnipresent eternal Mind, which knows and comprehends all things, and exhibits them to our view in such a manner, and according to such rules, as He Himself hath ordained."
This quote establishes the role of God in Berkeley’s system not just as a creator, but as the active sustainer of reality. The "rules" mentioned are what we call the laws of nature; they are the grammar of God's language. It explains why the world is consistent and orderly even when we aren't looking at it—because God is. This transforms science into the study of the divine habits of the Creator.
"The works of nature... supply a succession of ideas."
Berkeley views nature not as a machine, but as a continuous flow of information or "ideas" presented to the human spirit. This dynamic view makes the relationship between man and nature personal and communicative. It implies that observing the natural world is a form of reading a divine text. The "succession" indicates the ordered, temporal aspect of this divine communication.
"Everything we see, hear, feel, or in any way perceive by sense, being a sign or effect of the power of God."
Here, sensory objects are described as "signs." Just as words stand for thoughts, physical objects stand for divine intentions. This semiotic view of the universe means that the world is semantic—it has meaning. Berkeley elevates sensory experience to a constant theological revelation.
"Absolute space, distinct from that which is perceived by sense, and related to bodies... seems to me to be nothing."
Berkeley attacks Newton’s concept of "Absolute Space" as a container existing without God or minds. He argues that space is merely a relation between ideas (bodies) and cannot exist independently. By denying absolute space, he removes another rival to God's infinity. Space becomes a function of perception and relative positioning, anticipating later relativistic views.
"God is known as certainly and immediately as any other mind or spirit whatsoever."
Berkeley argues that we infer the existence of other humans by observing their bodies and actions, which are ideas. Similarly, we see the operations of nature and infer the existence of God. Therefore, the evidence for God is as strong, if not stronger, than the evidence for your neighbor. It attempts to make atheism logically inconsistent with social interaction.
"We ought to think that God has created nothing in vain."
This teleological principle guides Berkeley’s investigation into nature. If everything is an idea from God, then every aspect of the universe has a purpose or meaning. It rejects the notion of randomness or chaotic chance in the structure of the world. This belief drives his curiosity to understand the function of even the most minute or puzzling aspects of creation.
"Vision is the language of the Author of Nature."
This is a central metaphor in Berkeley’s *New Theory of Vision*. He proposes that visual data (colors, light) are arbitrary signs that suggest tangible properties (distance, hardness), much like words suggest meanings. We learn to associate the two through experience, guided by God. Thus, seeing is literally reading the book of nature written by the Author.
"It is evident to every one that those things which are called the works of nature, that is, the far greater part of the ideas or sensations perceived by us, are not produced by, or dependent on, the wills of men."
Berkeley uses the involuntary nature of perception to prove God's existence. Since we cannot choose what we see when we open our eyes (the sun, the trees), these ideas must be produced by a Will external to us. Since they are orderly and magnificent, that Will must be omnipotent and wise. This distinguishes reality from mere imagination, which we control.
"The laws of nature are the rules by which the Mind of the Universe produces ideas in us."
This quote redefines scientific laws. Instead of mechanical necessities inherent in matter, natural laws are the voluntary habits of God. They are maintained for our benefit, so we can predict the future and manage our lives. This view creates a harmony between scientific predictability and divine providence.
"Nothing can be more evident to any one that is capable of the least reflection than the existence of God."
Berkeley asserts that God's existence is self-evident if one accepts his immaterialist premises. If the world consists of ideas that we didn't create, there must be a Creator Mind. He positions atheism not as a rival philosophy, but as a failure of reflection or attention. It portrays the divine presence as the most immediate fact of consciousness.
The Theory of Vision and Sensory Experience
"The eye by itself sees no distance."
In his *New Theory of Vision*, Berkeley revolutionized psychology by arguing that distance is not directly seen but judged. The retina receives only a 2D projection of light; depth is a learned association between visual cues and the sensation of touch/movement. This quote highlights the constructed nature of our visual reality. It suggests that our perception of a 3D world is a mental achievement, not a passive reception.
"We do not see the same object that we feel."
Berkeley argues that sight and touch are two entirely distinct languages. The "tangible" table and the "visible" table are different ideas that experience teaches us to bundle together under one name. This radical empiricism breaks down the unity of the object into discrete sensory streams. It emphasizes the role of the mind in stitching together a coherent reality from disparate senses.
"A man born blind, being made to see, would at first have no idea of distance by sight."
This famous thought experiment (Molyneux's problem) illustrates Berkeley's theory that spatial perception is learned. He predicted that a formerly blind person would not intuitively understand depth or space but would see a confusion of colors "in his eye." This underscores the idea that perception is a skill acquired through the correlation of senses. It challenges the nativist view that we are born with innate spatial understanding.
"Tangible magnitude is the object of geometry; visible magnitude is a fleeting, changeable thing."
Berkeley distinguishes between the measured, constant size of an object (tangible) and its apparent size which shrinks as we move away (visible). He argues geometry applies to the tangible world of touch and movement, not the shifting world of pure vision. This separation protects mathematical certainty from the relativity of visual perspective. It shows his keen interest in the philosophy of mathematics.
"Colors are not in the bodies, but in the light; or rather, they are sensations in the soul."
Following Locke, but going further, Berkeley locates secondary qualities like color entirely within the mind. However, unlike Locke, he doesn't stop there; he puts the "bodies" in the mind too. This specific quote focuses on the subjectivity of color, arguing it is an interaction, not a static property. It aligns with modern understandings of optics and neurology.
"The proper objects of sight are light and colors."
Berkeley limits the domain of strict vision to light and chromatic patterns. Everything else—shape, distance, solidity—is an inference or a suggestion based on these lights and colors. This reductionist approach seeks to isolate the pure data of sensation from the judgments of the intellect. It is a foundational concept for physiological psychology.
"To say that we see the same thing which we feel is to speak inaccurately."
Berkeley insists on precision in language. While we say "I see the ice" and "I feel the ice," strictly speaking, we see a shiny white color and feel cold hardness. The "ice" is the complex idea formed by combining them. This quote challenges the lazy use of language that obscures the complexity of perception.
"There is no necessary connection between the visible and tangible ideas."
He argues that there is no logical reason why a certain visual shape must feel a certain way; the connection is arbitrary, established by the Author of Nature. Just as the sound of the word "fire" is not hot, the sight of a fire is not logically hot—we just learn that they go together. This emphasizes the contingency of the laws of nature.
"The visual world is a system of signs."
Expanding on the language metaphor, this quote treats the visual field as a semiotic system. We interpret visual cues to navigate the tangible world, much like a sailor interprets clouds to predict storms. This makes perception an act of interpretation rather than passive mirroring. It elevates the status of sensory experience to an intellectual activity.
"Small and great are relative terms."
Berkeley applies his relativity to size, arguing that nothing is absolutely large or small. A mite sees a crumb as a mountain; a giant sees a mountain as a crumb. Since size depends on the observer, it cannot be an intrinsic property of independent matter. This relativity is another weapon against the concept of absolute material substance.
Social Wisdom, Mathematics, and The Querist
"Truth is the cry of all, but the game of the few."
This cynical yet poignant observation suggests that while everyone claims to want the truth, few are willing to undergo the rigorous intellectual discipline required to find it. It reflects Berkeley’s frustration with the superficiality of public discourse. It serves as a challenge to the reader to join the "few" who truly play the game of philosophy.
"Westward the course of empire takes its way."
From his poem regarding his project to build a college in Bermuda, this line became a famous prophecy of American expansion. It reflects Berkeley’s hope that the New World would be a place of revival for the arts and sciences, which he felt were decaying in Europe. It captures his visionary, if somewhat colonialist, optimism.
"Few men think, yet all will have opinions."
A timeless critique of human psychology, this quote highlights the disparity between critical thought and dogmatic assertion. Berkeley valued rigorous thinking and despised the repetition of received wisdom. It serves as a reminder to examine the foundations of one's own beliefs before asserting them.
"He who says there is no such thing as an honest man, you may be sure is himself a knave."
This ethical maxim suggests that we project our own character onto the world. A dishonest person assumes everyone else is dishonest to justify their own behavior. It reflects Berkeley’s keen understanding of human nature and moral psychology. It warns against trusting cynics who deny the existence of virtue.
"Where the people are well educated, the state will be well governed."
Berkeley was a strong advocate for social welfare and the improvement of Ireland. In *The Querist*, he posed questions about economics and society, emphasizing education as the root of prosperity. This quote connects intellectual cultivation with political stability. It shows his practical side alongside his metaphysical speculations.
"Whatever the world thinks, he who hath not much meditated upon God, the human mind, and the summum bonum, may possibly make a thriving earthworm, but will most indubitably make a sorry patriot and a sorry statesman."
Berkeley argues that true leadership and citizenship require deep philosophical and spiritual reflection. Material success ("thriving earthworm") is not enough for a good life or a good society. He insists that metaphysics and theology are not useless abstractions but essential for moral grounding. It is a defense of the liberal arts in the formation of character.
"Is it not the distinct province of the mathematician to deduce conclusions from premises?"
In *The Analyst*, Berkeley critiqued the newly invented calculus of Newton and Leibniz. He attacked the logic of "infinitesimals" (ghosts of departed quantities) as rigorously as he attacked matter. This quote defines the mathematician’s role as logical deduction, accusing his contemporaries of bad logic despite getting correct results. It shows his willingness to challenge authorities in every field.
"Whether the general opinion of philosophers be not a bad rule for the truth of any particular proposition?"
Berkeley often positioned himself against the academic consensus. He encourages independent thinking, suggesting that just because "philosophers" agree on something (like matter), it doesn't make it true. This is an appeal to intellectual courage and the rejection of arguments from authority.
"I have no leisure for these things."
While not a philosophical doctrine, this sentiment appears in his correspondence, reflecting the busy life of a Bishop and administrator. It humanizes the philosopher, showing the tension between his intellectual calling and his practical duties. It reminds us that his philosophy was forged amidst a life of action.
"Let us examine the water."
In his later years, Berkeley became obsessed with the medicinal properties of tar water. While eccentric, it showed his desire to find practical solutions for the suffering of the poor. This empirical curiosity, even when misdirected, highlights his belief in the goodness of God's creation to provide remedies. It serves as a quirky footnote to a life of profound thought.
The Legacy of the Good Bishop
George Berkeley’s legacy is one of the most resilient and fascinating in the history of philosophy. While his denial of material substance was often mocked in his time—most famously by Samuel Johnson kicking a stone and shouting, "I refute it thus!"—Berkeley’s logic has proven incredibly difficult to dismantle. He forced philosophy to confront the limitations of human perception and the role of the mind in constructing reality. His work paved the way for David Hume’s skepticism and Immanuel Kant’s transcendental idealism, both of which grapple with the gap between the world-in-itself and the world-as-perceived.
Moreover, Berkeley’s insights resonate strangely with modern physics. The Copenhagen interpretation of quantum mechanics, which suggests that observation plays a role in collapsing the wave function of a particle, echoes Berkeley’s dictum that *to be is to be perceived*. He remains a champion of the spirit, a thinker who used the sharpest tools of logic to carve out a space for God in an increasingly mechanical universe. His philosophy is not a retreat from the world, but a re-enchantment of it, turning every moment of vision into a direct encounter with the divine.
**What do you think about Berkeley’s idea that reality is purely mental? Does the tree fall in the forest if no one is there to hear it? Share your thoughts in the comments below!**
Recommendations
If you enjoyed exploring the mind-bending philosophy of George Berkeley, we recommend diving into these similar authors on Quotyzen.com:
1. **John Locke:** Explore the ideas of the man Berkeley sought to correct. Locke’s theories on empiricism, primary and secondary qualities, and the "blank slate" are the starting point for understanding Berkeley’s rebellion.
2. **David Hume:** Discover the philosopher who took Berkeley’s empiricism to its ultimate, skeptical conclusion. Hume accepted Berkeley’s critique of matter but applied the same destructive logic to the "self" and "God," creating a crisis in Western thought.
3. **Immanuel Kant:** Read about the giant of German philosophy who synthesized the works of Locke, Berkeley, and Hume. Kant’s "Transcendental Idealism" is the direct heir to the questions Berkeley raised about how the mind structures our reality.