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165 Here we have his explanation of _idea_.
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166 Absent things.
167 Here, as elsewhere, he resolves geometry, as strictly demonstrable, into a reasoned system of a.n.a.lytical or verbal propositions.
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168 Compare this with note 3, p. 34; also with the contrast between Sense and Reason, in _Siris_. Is the statement consistent with implied a.s.sumptions even in the _Principles_, apart from which they could not cohere?
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169 To have an _idea_ of G.o.d-as Berkeley uses idea-would imply that G.o.d is an immediately perceptible, or at least an imaginable object.
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170 Cf. _Principles_, sect. 89.
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171 Ch. 11. -- 5.
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172 Why add-"or perception"?
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173 Here we have Berkeley's favourite thought of the divine arbitrariness of the const.i.tution of Nature, and of its laws of change.
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174 This suggests the puzzle, that the cause of every volition must be a preceding volition, and so on _ad infinitum_.
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_ 175 Recherche_, I. 19.
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176 i.e. of his own individual mind.
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177 i.e. to _a_ percipient mind, but not necessarily to _mine_; for natural laws are independent of individual will, although the individual partic.i.p.ates in perception of the ordered changes.
178 Cf. the _Arithmetica_.
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179 i.e. which are not phenomena. This recognition of originative Will even then distinguished Berkeley.
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180 Is this Part II of the _Principles_, which was lost in Italy?
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181 The thought of articulate _relations_ to which real existence must conform, was not then at least in Berkeley's mind. Hence the empiricism and sensationalism into which he occasionally seems to rush in the _Commonplace Book_, in his repulsion from empty abstractions.
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182 This is the essence of Berkeley's philosophy-"a blind agent is a contradiction."
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183 This is the basis of Berkeley's reasoning for the necessarily _unrepresentative_ character of the ideas or phenomena that are presented to our senses. _They_ are the originals.
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