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Brief history of Materialism [part 3]
This line of reasoning is taken further by John Locke, who counters Descartes' Dualism, and in particular his assertion that Reason is not given by Experience, but is innate. Locke equates sense impressions with "ideas" - "ideas of sense". "Ideas of reflection", he says, are the mind's reflection upon its own activity, going so far as to say that the mind is a tabula rasa - a blank sheet of paper, upon which Nature writes:
Let us then suppose the mind to be, as we say, white paper, void of all characters without any ideas; how comes it to be furnished? Whence comes it by that vast store, which the busy and boundless fancy of man has painted on it with an almost endless variety? Whence has it all the materials of reason and knowledge? To this I answer, in one word, From experience: in that all our knowledge is founded, and from that it ultimately derives itself.
Our observation, employed either about external sensible objects, or about the internal operations of our minds, perceived and reflected on by ourselves is that which supplies our understandings with all the materials of thinking. These two are the fountains of knowledge, from whence all the ideas we have, or can naturally have, do spring.[An Essay concerning Human Understanding, John Locke, 1689]
Neither Hobbes nor Locke question the existence of the external world: it is objects that act on the senses, generating ideas; nor do they doubt the adequacy of the knowledge so given.
In this period therefore, both the British Empirical school and the European Rationalists wrestled with the contradiction between dualism and monism.
Berkeley and Newton
George Berkeley, the Irish Bishop, was an avowed conservative and enemy of Materialism, and his contribution to materialism is that he took empiricism to "it's logical conclusion", as we say. Descartes showed that the object itself cannot be equated to our image formed of it by sense perception. Berkeley points out that, if all we have is "ideas of sensation" and "ideas of reflection", then we have no knowledge of anything outside consciousness at all, only knowledge of our sensations!
It is evident to anyone who takes a survey of the objects of human knowledge, that they are either ideas actually imprinted on the senses; or else such as are perceived by attending to the passions and operations of the mind; or lastly, ideas formed by help of memory and imagination - either compounding, dividing, or barely representing those originally perceived in the aforesaid ways. ...
But, besides all that endless variety of ideas or objects of knowledge, there is likewise something which knows or perceives them; and exercises divers operations, as willing, imagining, remembering, about them. This perceiving, active being is what I call MIND, SPIRIT, SOUL, or MYSELF...
That neither our thoughts, nor passions, nor ideas formed by the imagination, exist without the mind, is what everybody will allow --And to me it is no less evident that the various SENSATIONS, or ideas imprinted on the sense, however blended or combined together ...
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. But, with how great an assurance and acquiescence soever this principle may be entertained in the world, yet whoever shall find in his heart to call it in question may, if I mistake not, perceive it to involve a manifest contradiction. For, what are the forementioned objects but the things we perceive by sense? and what do we perceive besides our own ideas or sensations? and is it not plainly repugnant that anyone of these, or any combination of them, should exist unperceived? [Of the Principles of Human Knowledge, George Berkeley, 1710]
And this total impasse, British Empiricism has never overcome: "Matter" is an "abstract idea", of which we can have no knowledge, just like the psychologists who call themselves "Behavioural Scientists", because they can have no knowledge of someone else's consciousness, but more of this later...
Roughly contemporary with Berkeley was Sir Isaac Newton. Newton followed the advice of Galileo and Bacon and made good use of the Rational tools provided by Descartes, and by systematic analysis of the data of planned experiment and the judicious use of definitions, axioms and formal logical deduction, and, in the case of his discovery of the Calculus not bothering too much if the exigencies of formal logical proof got in the way of a useful line of analysis, erected a mechanical explanation of the Universe which is absolutely stunning in its scope and power. Those who came after must truly have felt that there was nothing more to do but work out the details!
Newton brought within a single law the motion of simple day-to-day objects on Earth and the motion of the Heavens, which were found to be simply "falling" around their epicentre, prevented from falling into the Sun only by the initial impetus which must have been imparted an indefinite time long ago in the past by God.
Indeed, Newton pushed God, not out of existence altogether, but back to the "boundary conditions" of the Universe, with the task simply of decreeing the Laws of Nature and setting the whole thing in motion, and we humans to watch in wonder and admiration ... and understand.
Berkeley the subjective idealist (he later gravitated to an objective idealist position, having the Universal Mind of God holding the world in existence) took the internal contradiction within empiricism to its absurd conclusion; Newton took its strength to its consummate completion in a rounded out mechanical view of the Universe, consigning God to the role of "pressing the Start button", and "the observer" is reduced to the role of a reference point in time-space; for Berkeley, the world exists only in the mind of the observer.
Here the contradiction is between subjectivism and objectivism.
{to be continued}
This line of reasoning is taken further by John Locke, who counters Descartes' Dualism, and in particular his assertion that Reason is not given by Experience, but is innate. Locke equates sense impressions with "ideas" - "ideas of sense". "Ideas of reflection", he says, are the mind's reflection upon its own activity, going so far as to say that the mind is a tabula rasa - a blank sheet of paper, upon which Nature writes:
Let us then suppose the mind to be, as we say, white paper, void of all characters without any ideas; how comes it to be furnished? Whence comes it by that vast store, which the busy and boundless fancy of man has painted on it with an almost endless variety? Whence has it all the materials of reason and knowledge? To this I answer, in one word, From experience: in that all our knowledge is founded, and from that it ultimately derives itself.
Our observation, employed either about external sensible objects, or about the internal operations of our minds, perceived and reflected on by ourselves is that which supplies our understandings with all the materials of thinking. These two are the fountains of knowledge, from whence all the ideas we have, or can naturally have, do spring.[An Essay concerning Human Understanding, John Locke, 1689]
Neither Hobbes nor Locke question the existence of the external world: it is objects that act on the senses, generating ideas; nor do they doubt the adequacy of the knowledge so given.
In this period therefore, both the British Empirical school and the European Rationalists wrestled with the contradiction between dualism and monism.
Berkeley and Newton
George Berkeley, the Irish Bishop, was an avowed conservative and enemy of Materialism, and his contribution to materialism is that he took empiricism to "it's logical conclusion", as we say. Descartes showed that the object itself cannot be equated to our image formed of it by sense perception. Berkeley points out that, if all we have is "ideas of sensation" and "ideas of reflection", then we have no knowledge of anything outside consciousness at all, only knowledge of our sensations!
It is evident to anyone who takes a survey of the objects of human knowledge, that they are either ideas actually imprinted on the senses; or else such as are perceived by attending to the passions and operations of the mind; or lastly, ideas formed by help of memory and imagination - either compounding, dividing, or barely representing those originally perceived in the aforesaid ways. ...
But, besides all that endless variety of ideas or objects of knowledge, there is likewise something which knows or perceives them; and exercises divers operations, as willing, imagining, remembering, about them. This perceiving, active being is what I call MIND, SPIRIT, SOUL, or MYSELF...
That neither our thoughts, nor passions, nor ideas formed by the imagination, exist without the mind, is what everybody will allow --And to me it is no less evident that the various SENSATIONS, or ideas imprinted on the sense, however blended or combined together ...
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. But, with how great an assurance and acquiescence soever this principle may be entertained in the world, yet whoever shall find in his heart to call it in question may, if I mistake not, perceive it to involve a manifest contradiction. For, what are the forementioned objects but the things we perceive by sense? and what do we perceive besides our own ideas or sensations? and is it not plainly repugnant that anyone of these, or any combination of them, should exist unperceived? [Of the Principles of Human Knowledge, George Berkeley, 1710]
And this total impasse, British Empiricism has never overcome: "Matter" is an "abstract idea", of which we can have no knowledge, just like the psychologists who call themselves "Behavioural Scientists", because they can have no knowledge of someone else's consciousness, but more of this later...
Roughly contemporary with Berkeley was Sir Isaac Newton. Newton followed the advice of Galileo and Bacon and made good use of the Rational tools provided by Descartes, and by systematic analysis of the data of planned experiment and the judicious use of definitions, axioms and formal logical deduction, and, in the case of his discovery of the Calculus not bothering too much if the exigencies of formal logical proof got in the way of a useful line of analysis, erected a mechanical explanation of the Universe which is absolutely stunning in its scope and power. Those who came after must truly have felt that there was nothing more to do but work out the details!
Newton brought within a single law the motion of simple day-to-day objects on Earth and the motion of the Heavens, which were found to be simply "falling" around their epicentre, prevented from falling into the Sun only by the initial impetus which must have been imparted an indefinite time long ago in the past by God.
Indeed, Newton pushed God, not out of existence altogether, but back to the "boundary conditions" of the Universe, with the task simply of decreeing the Laws of Nature and setting the whole thing in motion, and we humans to watch in wonder and admiration ... and understand.
Berkeley the subjective idealist (he later gravitated to an objective idealist position, having the Universal Mind of God holding the world in existence) took the internal contradiction within empiricism to its absurd conclusion; Newton took its strength to its consummate completion in a rounded out mechanical view of the Universe, consigning God to the role of "pressing the Start button", and "the observer" is reduced to the role of a reference point in time-space; for Berkeley, the world exists only in the mind of the observer.
Here the contradiction is between subjectivism and objectivism.
{to be continued}