Berkeley: Three Dialogues Between Hylas and Philonous

Berkeley's idealism started a revolution in philosophy. As one of the great empiricist thinkers he not only influenced British philosphers from Hume to Russell and the logical positivists in the twentieth-century, he also set the scene for the continental idealism of Hegel and even the philsophy of Marx.

A new theory of vision -- A treatise concerning the principles of human knowledge (part i) -- Dialogues between Hylas and Philonous -- An essay on motion -- Alciphron, or, The minute philosopher (excerpts) -- Siris: a chain of philosophical reflexions and inquiries concerning the virtues of tar-water (excerpts).

1713 erschien in London "Drei Dialoge zwischen Hylas und Philonous" von George Berkeley.

Berkeley's idealism started a revolution in philosophy. As one of the great empiricist thinkers he not only influenced British philosophers from Hume to Russell and the logical positivists in the twentieth century, he also set the scene for the continental idealism of Hegel and even the philosophy of Marx. -/- There has never been such a radical critique of common sense and perception as that given in Berkeley's Principles of Human Knowledge (1710). His views were met with disfavour, and his (...) response to his critics was the Three Dialogues between Hylas and Philonous. -/- This edition of Berkeley's two key works has an introduction which examines and in part defends his arguments for idealism, as well as offering a detailed analytical contents list, extensive philosophical notes and an index. (shrink)

INTRODUCTION* George Berkeley was born near Kilkenny in Ireland on March, of English descent. His grandfather, who had some connection with Lord Berkeley of ...

First published in 1713, this work was designed as a vivid and persuasive presentation of the remarkable picture of reality that Berkeley had first presented two years earlier in his Principles of Human Knowledge. His central claim there, as here, was that physical things consist of nothing but ideas in minds--that the world is not material but mental. Berkeley uses this thesis as the ground for a new argument for the existence of God, and the dialogue form enables him to (...) raise and respond to many of the natural objections to his position. The text printed in this volume is that of the 1734 edition of the Dialogues. (shrink)

<Hylas> It is indeed something unusual; but my thoughts were so taken up with a subject I was discoursing of last night, that finding I could not sleep, ...

In both the Principles and the Dialogues Berkeley argues that physical objects cannot exist independently of minds. In this paper I suggest an interpretation of the argument in the Dialogues that shows that his argument either relies on an invalid inference or begs the question. I conclude that his attempt to defeat scepticism by making physical objects mind-dependent is unsuccessful.

L'analyse comparative du Traité des principes de la connaissance humaine (1710) et des Trois dialogues entre Hylas et Philonous (1713), qui se présentent comme les deux phases successives de la première mise enforme doctrinale de immatérialisme, permet de formuler l'hypothèse suivante : le dialogisme que ne cesse de susciter le Traité semble spontanément conduire aux Dialogues, comme si Berkeley adoptait enfin la rhétorique adéquate à son projet philosophique. Or l'étude quantitative de la distribution de la parole dans les Dialogues montre (...) au contraire qu'ils n'assument le dialogisme latent qui transparaissait dans le Traité que pour l'annuler : en réalité, le personnage de Philonous détient une écrasante maîtrise de la parole, qui lui permet de disposer de véritables pièces doctrinales, tandis qu'Hylas s'épuise en de multiples objections contradictoires. Le dialogisme n'est donc qu'un outil ponctuel de la réforme rhétorique du propos de Berkeley, destiné à susciter l'interlocuteur pour mieux le dissoudre. The comparative analysis of Berkeley's Treatise Concerning the Principles of Human Knowledge (1710) and Three Dialogues Between Hylas and Philonous (1713), as they show the two successive stages of immaterialism first doctrinal drawing, allows us to build the following hypothesis : the dialogism that the Treatise ceaselessly calls for seems to lead to the Dialogues, as if Berkeley could at last use a rhetoric adequate to his philosophical project. But, to the contrary, the quantitative study of the speech distribution in the Dialogues reveals that they take on the Treatise latent dialogism with the sole aim of nullifying it. In fact, Philonous' overwhelming speech mastery allows him to deliver real doctrinal accounts, whereas Hylas dissipates his efforts along contradictory objections. Dialogism, then, is but a limited tool for Berkeley's rhetorical reform, embodying an interlocutor to dissolve it easier. (shrink)

Although several passages in Berkeley are related to the question whether two or more finite substances can simultaneously perceive numerically identical sensible ideas, it is only in TDHP that he addresses the question explicitly and in some detail. Yet, Berkeley’s less than straightforward reply is notoriously difficult to pin down. Some commentators take Berkeley to be endorsing a clear‐cut positive reply, whereas others have him giving an emphatically negative one; others hold that for Berkeley there is no fact of the (...) matter that determines an answer one way or the other. I argue that all three readings find some justification at one point or another in the passage, and all hold a kernel of truth. Yet, none of them can be taken unrestrictedly because Philonous’s considered position is disjunctive: either there is no problem at all, or, if there is one , it makes equally against ‘materialism’ and immaterialism. I argue that the passage can be given an overall interpretation that explains why Berkeley is entitled to hold that there is some truth in each direction. I propose answers to the questions why Berkeley thinks there may nevertheless be a problem after all, and if so, why he can yet legitimately feel entitled to let it rest, that is, why he remains confident, within the philosophical context of his day, that his philosophy does not lead to solipsism. (shrink)

Deeply original, inspiring to some, abhorrent to others, George Berkeley’s philosophy of immaterialism is still influential three hundred years after the publication of his most widely read book, _Three Dialogues Between Hylas and Philonous. _Berkeley published the _Dialogues _because of the unenthusiastic reception of his _Principles of Human Knowledge _in 1710._ _He hoped the use of the_ _dialogue format would win a more favorable hearing, but unfortunately for Berkeley, the response was every bit as scathing as the reception of his (...) previous work. In recent decades, Berkeley’s work has been recognized as an excellent introduction to the English philosophy of the eighteenth century, and to philosophy in general. This edition of the dialogues is accessibly organized by David Hilbert and John Perry. (shrink)

This is a new critical edition of Berkeley’s 1734 _Three Dialogues_, a text that is deservedly one of the most challenging and beloved classics of modern philosophy. The heart of the work is the dispute between materialism and idealism, two fundamentally opposed positions that are embodied by Hylas and Philonous, the characters in this philosophical drama. The book is packed with brilliant arguments and counter-arguments of an extraordinarily sophisticated nature. Amid all this philosophical swordplay one would think that there could (...) be scant room for the characters to develop any sort of personality. Yet in Berkeley’s hands, and with his literary gifts, the interlocutors are both vivid and funny. The dialogue deals with some of the most important perennial problems of philosophy, including: the materialism-idealism dispute, skepticism in rationalist and empiricist epistemology, the conflict over apriorism and aposteriorism, rationalism versus empiricism, the existence and nature of God, the philosophy of science, philosophy of mathematics, abstract general ideas, the role of perception in human knowledge, and the metaphysics of causation. This edition combines a usefully annotated version of Berkeley’s complete original text with a substantial critical introduction, a chronology of events in Berkeley’s life and career, and supplementary annotated appendices of original sources from thinkers relevant to Berkeley’s work. (shrink)

This volume sets Berkeley's philosophy in its historical context by providing selections from: firstly, works that deeply influenced Berkeley as he formed his main doctrines; secondly, works that illuminate the philosophical climate in which those doctrines were formed; and thirdly, works that display Berkeley's subsequent philosophical influence. The first category is represented by selections from Descartes, Malebranche, Bayle, and Locke; the second category includes extracts from such thinkers as Regius, Lanion, Arnauld, Lee, and Norris; while reactions to Berkeley, both positive (...) and negative, are drawn from a wide range of thinkers - Leibniz, Baxter, Hume, Diderot, Voltaire, Reid, Kant, Herder, and Mill. (shrink)

This book offers the first full-length study of philosophical dialogue during the English Enlightenment. It explains why important philosophers - Shaftesbury, Mandeville, Berkeley and Hume - and innumerable minor translators, imitators and critics wrote in and about dialogue during the eighteenth century; and why, after Hume, philosophical dialogue either falls out of use or undergoes radical transformation. Philosophical Dialogue in the British Enlightenment describes the extended, heavily coded, and often belligerent debate about the nature and proper management of dialogue; and (...) it shows how the writing of philosophical fictions relates to the rise of the novel and the emergence of philosophical aesthetics. Novelists such as Fielding, Sterne, Johnson and Austen are placed in a philosophical context, and philosophers of the empiricist tradition in the context of English literary history. (shrink)

George Berkeley notoriously claimed that his immaterialist metaphysics was not only consistent with common sense but that it was also integral to its defense. Roberts argues that understanding the basic connection between Berkeley's philosophy and common sense requires that we develop a better understanding of the four principle components of Berkeley's positive metaphysics: The nature of being, the divine language thesis, the active/passive distinction, and the nature of spirits. Roberts begins by focusing on Berkeley's view of the nature of being. (...) He elucidates Berkeley's view on Locke and the Cartesians and by examining Berkeley's views about related concepts such as unity and simplicity. From there he moves on to Berkeley's philosophy of language arguing that scrutiny of the famous "Introduction" to the Principles of Human Knowledge reveals that Berkeley identified the ideational theory of meaning and understanding as the root cause of some of the worst of man's intellectual errors, not "abstract ideas." Abstract ideas are, rather, the most debilitating symptom of this underlying ailment. In place of the ideational theory, Berkeley defends a rudimentary "use theory" of meaning. This understanding of Berkeley's approach to semantics is then applied to the divine language thesis and is shown to have important consequences for Berkeley's pragmatic approach to the ontology of natural objects and for his approach to our knowledge of, and relation to other minds, including God's. Turning next to Berkeley's much aligned account of spirits, the author defends the coherence of Berkeley's view of spirits by way of providing an interpretation of the active/passive distinction as marking a normative distinction and by focusing on the role that divine language plays in letting Berkeley identify the soul with the will. With these four principles of Berkeley's philosophy in hand, he then returns to the topic of common sense and offers a defense of Berkeley's philosophy as built upon and expressive of the deepest metaphysical commitments of mainstream Christianity. Roberts' reappraisal of this important figure should appeal to all historians of philosophy as well as scholars in metaphysics and philosophy of language. (shrink)

Berkeley's idealism started a revolution in philosophy. As one of the great empiricist thinkers he not only influenced British philosophers from Hume to Russell and the logical positivists in the twentieth century, he also set the scene for the continental idealism of Hegel and even the philosophy of Marx. This edition of Berkeley's two key works has an introduction which examines and in part defends his arguments for idealism, as well as offering a detailed analytical contents list, extensive philosophical notes (...) and an index. (shrink)

Tom Stoneham offers a clear and detailed study of Berkeley's metaphysics and epistemology, as presented in his classic work Three Dialogues between Hylas and Philonous, originally published in 1713 and still widely studied. Stoneham shows that Berkeley is an important and systematic philosopher whose work is still of relevance to philosophers today.

Berkeley's arguments in the first of Three Dialogues between Hylas and Philonous for the claim that the objects of immediate perception are existentially dependent on the mind perceiving them are examined. This claim is central to Berkeley's idealism, since once he has established it, he uses it as the basis from which to argue that apart from minds nothing exists but what these minds immediately perceive. ;The first section is an examination of Berkeley's grounds for limiting objects of immediate perception (...) to sensible qualities. The next three sections provide an account of the three arguments which Berkeley employs in his attempt to convince the materialist of the central claim that sensible qualities are existentially dependent on the mind perceiving them. In section 2, it is concluded that this the Argument from Perceptual Relativity plays no positive role in Berkeley's case for the central claim. In sections 3 and 4, the Argument from the Causal Theory of Perception and the Identity Argument are considered. It is concluded that these arguments are used by Berkeley in his case for the central claim, but that they can only play this role because they involve the assumption that there is no distinction in immediate perception between the act of awareness and the object of awareness. This assumption is defended in an argument found later in the First Dialogue , which I also examine in section 3. In section 5, Berkeley's so-called Master Argument is considered. The conclusion drawn is that the Master Argument involves the assumption that in conception, there is no distinction between the act of awareness and the object of awareness. ;The principal conclusion of this thesis is that Berkeley's case for the central claim that the objects of immediate perception are existentially dependent on the mind perceiving them rests on the assumption, defended in the Flower Argument, that there is no distinction between acts of awareness and objects of awareness. (shrink)

Berkeley's idealism started a revolution in philosophy. As one of the great empiricist thinkers he not only influenced British philosophers from Hume to Russell and the logical positivists in the twentieth century, he also set the scene for the continental idealism of Hegel and even the philosophy of Marx. -/- There has never been such a radical critique of common sense and perception as that given in Berkeley's Principles of Human Knowledge (1710). His views were met with disfavour, and his (...) response to his critics was the Three Dialogues between Hylas and Philonous. -/- This edition of Berkeley's two key works has an introduction which examines and in part defends his arguments for idealism, as well as offering a detailed analytical contents list, extensive philosophical notes and an index. (shrink)