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See Works 8: 29, and Gregory Vlastos, Socrates: Ironist and Moral Philosopher (Cambridge: Cambridge University Press, 1991), 132–3. 27. See A. A. Luce, “More unpublished Berkeley letters and new Berkeleiana,” Hermathena 48 (1933): 28. 28. George Berkeley, 164–6. 29. G. A. Johnston, The Development of Berkeley’s Philosophy (London: Macmillan, 1923; reprinted New York: Garland, 1988). 30. Works 7: 370 and 373. 31. British Museum, Add. Ms. 39, 312, p. 228. 32. This comes out in the Will of her daughter-in-law Eliza, which is now in the Trinity College, Dublin, Library, Ms 3530.

Of course, it may be objected that his talk of being in “the intimate presence” of God, on whom we have “a most absolute and immediate dependence” is just conventional preacher’s talk, which should not be taken too seriously. Yet I don’t think that Berkeley’s strategic manipulation in the New Theory of Vision can be dismissed so lightly. For it is clear from the changes he made in subsequent editions that he wanted to move his readers by stages to a radically theistic view, according to which God literally communicates to us through vision.

Universal propositions owe all their evidence and certainty to induction, that is, to the evidence of particular sensory judgments. 15 Hobbes, on the other hand, had a theory designed to explain how rigorous science is possible. ”16 Thought consists of a stream of sensations and sensory images arising in accordance with principles of association. Thus animal expectation occurs when two things are so linked in experience that one is a natural sign of the other, so that the Cambridge Collections Online © Cambridge University Press, 2006 13:39 P1: Ksf 0521450330c02 CB887/Winkler 0 521 45033 0 Was Berkeley an empiricist or a rationalist?

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[Article] The Production of Active Nitrogen by Kaplan J.


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