Abstract

Berkeley's opposition to materialism of all sorts is explored and explained. The textual evidence locates Berkeley in the 17th and 18th century tradition which saw materialism as the main source of religious and moral scepticism, and Berkeley's approach is clarified by a comparison with the criticisms of materialism presented by some of his less well known predecessors and contemporaries. The accepted account of the development of Berkeley's immaterialism is explored and rejected. ;The precise way in which spirit, both finite and infinite, replaces matter is studied at length. For example, the accepted accounts of Berkeley's view of the role of God in guaranteeing the continued existence of unperceived objects are rejected, and an attempt is made to present an alternative account. Attention is also devoted to the role of God in sustaining and presenting to us all sensible ideas all of the time, including when they are perceived. The nature and operation of the spirit is examined, and the will, which is the distinctive component of the Berkeleian spirit, is shown to be operative in perception. An attempt is made to reject accounts of the Berkeleian will which would make it only the occasionalist cause of boidly motion. It is plain that Berkeley's metaphysical views are at odds with his assumption that we actually move our bodies, but I suggest, in opposition to some commentators, that in order to make him consistent, we do not need to make the will merely an occasional cause of bodily motion.