[266:27] Huxley: Evolution and Ethics, p. 45. Collected Essays, Vol. IX.
CHAPTER IX
SUBJECTIVISM[267:1]
Subjectivism Originally Associated with Relativism and Scepticism.
§ [126]. When, in the year 1710, Bishop Berkeley maintained the thesis of empirical idealism, having rediscovered it and announced it with a justifiable sense of originality, he provoked a kind of critical judgment that was keenly annoying if not entirely surprising to him. In refuting the conception of material substance and demonstrating the dependence of being upon mind, he at once sought, as he did repeatedly in later years, to establish the world of practical belief, and so to reconcile metaphysics and common-sense. Yet he found himself hailed as a fool and a sceptic. In answer to an inquiry concerning the reception of his book in London, his friend Sir John Percival wrote as follows:
"I did but name the subject matter of your book of Principles to some ingenious friends of mine and they immediately treated it with ridicule, at the same time refusing to read it, which I have not yet got one to do. A physician of my acquaintance undertook to discover your person, and argued you must needs be mad, and that you ought to take remedies. A bishop pitied you, that a desire of starting something new should put you upon such an undertaking. Another told me that you are not gone so far as another gentleman in town, who asserts not only that there is no such thing as Matter, but that we ourselves have no being at all."[268:2]
There can be no doubt but that the idea of the dependence of real things upon their appearance to the individual is a paradox to common-sense. It is a paradox because it seems to reverse the theoretical instinct itself, and to define the real in those very terms which disciplined thought learns to neglect. In the early history of thought the nature of the thinker himself is recognized as that which is likely to distort truth rather than that which conditions it. When the wise man, the devotee of truth, first makes his appearance, his authority is acknowledged because he has renounced himself. As witness of the universal being he purges himself of whatever is peculiar to his own individuality, or even to his human nature. In the aloofness of his meditation he escapes the cloud of opinion and prejudice that obscures the vision of the common man. In short, the element of belief dependent upon the thinker himself is the dross which must be refined away in order to obtain the pure truth. When, then, in the critical epoch of the Greek sophists, Protagoras declares that there is no belief that is not of this character, his philosophy is promptly recognized as scepticism. Protagoras argues that sense qualities are clearly dependent upon the actual operations of the senses, and that all knowledge reduces ultimately to these terms.
"The senses are variously named hearing, seeing, smelling; there is the sense of heat, cold, pleasure, pain, desire, fear, and many more which are named, as well as innumerable others which have no name; with each of them there is born an object of sense,—all sorts of colors born with all sorts of sight and sounds in like manner with hearing, and other objects with the other senses."[269:3]