Glossary
4-6RATIONALISM (Taurus)
[19] My percept-pictures, then, are in the first instance subjective. The recognition of the subjective character of our percepts may easily lead us to doubt whether there is any objective basis for them at all. When we realize that a percept, for example that of a red color or of a certain tone, is not possible without a specific structure of our organism, we may easily be led to believe that it has no permanency apart from our subjective organization and that, were it not for our act of perceiving it as an object, it would not exist in any sense. The classical representative of this view is George Berkeley, who held that from the moment we realize the importance of the subject for perception, we are no longer able to believe in the existence of a world without a conscious Spirit:
“Some truths there are so near and obvious to the mind that man need only open his eyes to see them. Such I take this important one to be, to wit, that 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, that their being is to be perceived or known; that, consequently, so long as they are not actually perceived by me, or do not exist in my mind or that of any other created spirit, they must either have no existence at all, or else subsist in the mind of some Eternal Spirit.�
On this view, when we take away the fact of its being perceived, nothing remains of the percept. There is no color when none is seen, no sound when none is heard. Extension, form, and motion exist as little as color and sound apart from the act of perception. Nowhere do we see bare extension or shape, but these are always bound up with color or some other quality unquestionably dependent upon our subjectivity. If these latter disappear when we cease to perceive them, then the former, being bound up with them, must disappear likewise.
[20] To the objection that there must be things that exist apart from consciousness and to which the conscious percept-pictures are similar, even though figure, color, sound, and so on, have no existence except within the act of perceiving, the above view would answer that a color can be similar only to a color, a figure only to a figure. Our percepts can be similar only to our percepts and to nothing else. Even what we call an object is nothing but a collection of percepts which are connected in a particular way. If I strip a table of its shape, extension, color, etc. -- in short, of all that is merely my percept -- then nothing remains over. This view, followed up logically, leads to the assertion that the objects of my perceptions exist only through me, and indeed only in as far as, and as long as, I perceive them; they disappear with my perceiving and have no meaning apart from it. Apart from my percepts, I know of no objects and cannot know of any.
[21] No objection can be made to this assertion as long as I am merely referring to the general fact that the percept is partly determined by the organization of myself as subject. The matter would appear very different if we were in a position to say just what part is played by our perceiving in the bringing forth of a percept. We should then know what happens to a percept while it is being perceived, and we should also be able to determine what character it must already possess before it comes to be perceived.
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