Abstract

In lieu of an abstract, here is a brief excerpt of the content:Berkeley and Scepticism: A Fatal Dalliance Robert A. Imlay This article is divided into three sections. In the first section I try to show how Berkeley inadvertently commits himself to scepticism or subjectivism by employing against the representational realist an argument that seeks to identify all sensible quaUties regardless of degree with pleasure or pain viewed as feeling states. An appeal to the act-object distinction as a way of avoiding this result is shown to be futile because ofthe purely grammatical nature ofthat distinction. Berkeley must, ifhe can do so consistently, radically change course and attack the alleged identity head-on. In view of that I try to show more clearly in the second section why the sceptic or subjectivist—and Berkeleyhimself—are convinced that the identity forces itselfupon us. At the same time I try to explain why even a representationaUsm that agrees to identify heat, for example, with felt heat but clings to something unfelt like heat qua heat to be found in the fire is no answer to these philosophers. If it were, admittedly, the identity would not have to be attacked head-on. Against this form of representational readism an appeal is once more made to the purely grammatical nature of the act-object distinction which in our view Ues behind Berkeley's anti-representationalist Ukeness principle. In the third section, attacking the identity head-on I try to show the identification of heat and pain, to continue with that example, assumes that all differences between the two would have to be transparent to consciousness. And that is already to assume what needs to be proved, namely, that there is no epistemologically opaque, mind-independent heat ofthe fire. Unfortunately, this Une ofattack is notopen toBerkeley, because hehas otherarguments designedto show that there is, indeed, no mind-independent heat of the fire. If, on the other hand, he rejected the transparency of consciousness, he would run the risk—as he is fully aware—of allowing in scepticism or subjectivism through another door. Finally, Berkeley's attempt to avoid scepticism or subjectivism by making sensible qualities objects ofperception is seen to run afoul ofthe purely grammatical nature of the act-object relation, the subject with which this paper more or less began. Volume XVIII Number 2 501 ROBERT A. IMLAY One tried but perhaps not always true way of dealing with the philosophical sceptic or subjectivist is to give her all the rope that she requires in order to hang herself. This is the way of Descartes in the first and the beginningofthe secondMeditation where sceptical doubt, indeed denial, pushed to its limit, is supposed to demonstrate to the philosopher that he exists. It is, however, also the way ofBerkeley at least to the extent that he is prepared to employ a sceptical or subjectivist argument to arrive at a position that is supposed to be in the final analysis incompatible with scepticism or subjectivism. Such astrategyis, needless to say, not withoutits dangers. Indeed, it is because ofthem thatjust such a strategy, ifit could succeed, would constitute areal epistemic tourdeforce. The most obvious and pressing danger is that by unabashedly employing a sceptical or subjectivist argument one inevitably becomes committed to scepticism or subjectivism oneself. Nor is that danger to be averted merely by quaUfying the argument in question in such a way that it loses its sceptical or subjectivist bite. For at least in the case of Berkeley and the particular argument of his that we have in mind, it can lose that bite only by ceasing to be itself. By the same token it will leave intact or at least play no role in the dismantling of a position that on further analysis is supposed to be not only compatible with scepticism or subjectivism but, ifBerkeley is right, ultimately vindicates it. The argument is the one in which Berkeley insists on the identity, regardless ofdegree, ofall the sensible qualities—heat and cold, sweet and bitter, for example—with either pleasure or pain viewed as feeling states in order to put them in the mind along with the latter.1 This argument is essentially a sceptical or subjectivist one and, if he were to abandon it...