Best 73 quotes of George Berkeley on MyQuotes

All men have opinions, but few think.

All that stock of arguments [the skeptics] produce to depreciate our faculties, and make mankind appear ignorant and low, are drawn principally from this head, to wit, that we are under an invincible blindness as to the true and real nature of things.

All the choir of heaven and furniture of earth - in a word, all those bodies which compose the frame of the world - have not any subsistence without a mind.

All those who write either explicitly or by insinuation against the dignity, freedom, and immortality of the human soul, may so far forth be justly said to unhinge the principles of morality, and destroy the means of making men reasonably virtuous.

A man needs no arguments to make him discern and approve what is beautiful: it strikes at first sight, and attracts without a reason. And as this beauty is found in the shape and form of corporeal things, so also is there analogous to it a beauty of another kind, an order, a symmetry, and comeliness in the moral world. And as the eye perceiveth the one, so the mind doth by a certain interior sense perceive the other, which sense, talent, or faculty, is ever quickest and purest in the noblest minds.

And what are these fluxions? The velocities of evanescent increments. And what are these same evanescent increments? They are neither finite quantities, nor quantities infinitely small, nor yet nothing. May we not call them the ghosts of departed quantities...?

A ray of imagination or of wisdom may enlighten the universe, and glow into remotest centuries.

Atheism ... that bugbear of women and fools ... is the very top and perfection of free-thinking. It is the grand arcanum to which a true genius naturally riseth, by a certain climax or gradation of thought, and without which he can never possess his soul in absolute liberty and repose.

But, say you, surely there is nothing easier than for me to imagine trees, for instance, in a park [. . .] and nobody by to perceive them. [...] The objects of sense exist only when they are perceived; the trees therefore are in the garden [. . .] no longer than while there is somebody by to perceive them.

But the velocities of the velocities - the second, third, fourth, and fifth velocities, etc. - exceed, if I mistake not, all human understanding.

Casting an eye on the education of children, from whence I can make a judgment of my own, I observe they are instructed in religious matters before they can reason about them, and consequently that all such instruction is nothing else but filling the tender mind of a child with prejudices.

Certainly he who can digest a second or third fluxion need not, methinks, be squeamish about any point in divinity.

[Christianity] neither enjoins the nastiness of the Cynic, nor the insensibility of the Stoic.

Colour, Figure, Motion, Extension and the like, considered only so many Sensations in the Mind, are perfectly known, there being nothing in them which is not perceived. But if they are looked on as notes or Images, referred to Things or Archetypes existing without the Mind, then are we involved all in Scepticism.

Did men but consider that the sun, moon, and stars, and every other object of the senses, are only so many sensations in their minds, which have no other existence but barely being perceived, doubtless they would never fall down and worship their own ideas; but rather address their homage to that eternal invisible Mind which produces and sustains all things.

Doth the Reality of sensible things consist in being perceived? or, is it something distinct from their being perceived, and that bears no relation to the mind?

Few men think, yet all will have opinions.

For my own private satisfaction, I had rather be master of my own time than wear a diadem.

From my own being, and from the dependency I find in myself and my ideas, I do, by an act of reason, necessarily infer the existence of a God, and of all created things in the mind of God.

God is a being of transcendent and unlimited perfections: his nature therefore is incomprehensible to finite spirits.

He who says there is no such thing as an honest man, you may be sure is himself a knave.

How often must I repeat, that I know or am conscious of my own being; and that I myself am not my ideas, but somewhat else, a thinking, active principle that perceives, knows, wills, and operates about ideas?

I am apt to think, if we knew what it was to be an angel for one hour, we should return to this world, though it were to sit on the brightest throne in it, with vastly more loathing and reluctance than we would now descend into a loathsome dungeon or sepulchre.

I do not deny the existence of material substance merely because I have no notion of it, but because the notion of it is inconsistent, or in other words, because it is repugnant that there should be a notion of it.

If we admit a thing so extraordinary as the creation of this world, it should seem that we admit something strange, and odd, and new to human apprehension, beyond any other miracle whatsoever.

If what you mean by the word "matter" be only the unknown support of unknown qualities, it is no matter whether there is such a thing or no, since it no way concerns us; and I do not see the advantage there is in disputing about what we know not what, and we know not why.

I had rather be an oyster than a man, the most stupid and senseless of animals.

I imagine that thinking is the great desideratum of the present age; and the cause of whatever is done amiss may justly be reckoned the general neglect of education in those who need it most, the people of fashion. What can be expected where those who have the most influence have the least sense, and those who are sure to be followed set the worst examples?

It is a mistake, to think the same thing affects both sight and touch. If the same angle or square, which is the object of touch,be also the object of vision, what should hinder the blind man, at first sight, from knowing it?

It is impossible that a man who is false to his friends and neighbours should be true to the public.

It would much conduce to the public benefit, if, instead of discouraging free-thinking, there was erected in the midst of this free country a dianoetic academy, or seminary for free-thinkers, provided with retired chambers, and galleries, and shady walks and groves, where, after seven years spent in silence and meditation, a man might commence a genuine free-thinker, and from that time forward, have license to think what he pleased, and a badge to distinguish him from counterfeits.

Make a point never go clear, it is great odds that a man whose habits and the bent of whose mind lie a contrary way, shall be unable to comprehend it. So weak a thing is reason in competition with inclination.

Man is an Animal, formidable both from his Passions and his Reason; his Passions often urging him to great Evils, and his Reason furnishing Means to achieve them. To train this Animal, and make him amenable to Order; to inure him to a Sense of Justice and Virtue, to withhold him from ill Courses by Fear, and encourage him in his Duty by Hopes; in short, to fashion and model him for Society, hath been the Aim of civil and religious Institutions; and, in all Times, the Endeavour of good and wise Men. The aptest Method for attaining this End, hath been always judged a proper Education.

Many things, for aught I know, may exist, whereof neither I nor any other man hath or can have any idea or notion whatsoever.

Nothing can be plainer, than that the motions, changes, decays, and dissolutions, which we hourly see befall natural bodies (and which is what we mean by the course of nature), cannot possibly affect an active, simple, uncompounded substance: such a being therefore is indissoluble by the force of nature, that is to say, the soul of man is naturally immortal.

Of all men living [priests] are our greatest enemies. If it were possible, they would extinguish the very light of nature, turn the world into a dungeon, and keep mankind for ever in chains and darkness.

Others indeed may talk, and write, and fight about liberty, and make an outward pretence to it but the free-thinker alone is truly free.

Our youth we can have but to-day, We may always find time to grow old.

Religion is the centre which unites, and the cement which connects the several parts of members of the political body.

So long as I confine my thoughts to my own ideas divested of words, I do not see how I can be easily mistaken.

[Tar water] is of a nature so mild and benign and proportioned to the human constitution, as to warm without heating, to cheer but not inebriate.

That food nourishes, sleep refreshes, and fire warms us; that to sow in the seed-time is the way to reap in the harvest, and, in general, that to obtain such or such ends, such or such means are conducive, all this we know, not by discovering any necessary connexion between our ideas, but only by the observation of the settled laws of nature, without which we should be all in uncertainty and confusion, and a grown man no more know how to manage himself in the affairs of life than an infant just born.

That neither our thoughts, nor passions, nor ideas formed by the imagination, exist without the mind, is what every body will allow.

That the discovery of this great truth, which lies so near and obvious to the mind, should be attained to by the reason of so veryfew, is a sad instance of the stupidity and inattention of men, who, though they are surrounded with such clear manifestations of the Deity, are yet so little affected by them, that they seem as it were blinded with excess of light.

That thing of hell and eternal punishment is the most absurd, as well as the most disagreeable thought that ever entered into the head of mortal man.

The eye by long use comes to see even in the darkest cavern: and there is no subject so obscure but we may discern some glimpse of truth by long poring on it.

The fawning courtier and the surly squire often mean the same thing,--each his own interest.

The love of truth, virtue, and the happiness of mankind are specious pretexts, but not the inward principles that set divines at work; else why should they affect to abuse human reason, to disparage natural religion, to traduce the philosophers as they universally do?

The method of Fluxions is the general key by help whereof the modern mathematicians unlock the secrets of Geometry, and consequently of Nature.

The most ingenious men are now agreed, that [universities] are only nurseries of prejudice, corruption, barbarism, and pedantry.