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It does not supply the subject matter of science, however, as does intellectual perception of the divine idea of extension. iii. “empiricism” I will now consider certain seventeenth-century empiricists who took over Epicurean and Stoic opposition both to transcendent universals and to scepticism. Crucially, they held that there are no universal forms or ideas outside the mind,13 so that there is no need to postulate a special faculty of reason or intellect with which to apprehend them. Science – if it is not, as some thought, beyond us – is possible only because of the mind’s ability to order and abstract the materials received through the senses.
22 So if being transparently honest is one of the virtues, then Berkeley did not have every virtue. Yet neither is it clear that for him, being straightforward or open was always a virtue. 23 This is not so, however, for in Alciphron, Dialogue 3, Section 16, Berkeley (through Euphranor) opposes the freethinker’s principle that one should always be open about the truth; for, he says, “would you undeceive a child that was taking physic? Would you officiously set an enemy right that was making a wrong attack?
Particularly in the hanging anecdote, Goldsmith depicts a wildish Berkeley – which for Luce was not acceptable, at least when he published the Life in 1949. It is noteworthy that fifteen years earlier, in his Berkeley and Malebranche (Oxford: Oxford University Press, 1934), the younger Luce was less inclined to reject the hanging story (7). Cambridge Collections Online © Cambridge University Press, 2006 13:32 P1: Ksf 0521450330c01 CB887/Winkler 28 0 521 45033 0 July 15, 2005 david berman Clearly, I cannot here criticize Luce’s portrait of Berkeley in any detail.