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Stephen H. Daniel , ed. Review , ]; rep. The conception indeed was no novelty in the history of thought. It had been realised in the prophetic trances of the Hebrew seers, in the apocalyptic vision of St. The Philosophers of the West had long been wavering over a similar conclusion.
The Platonists had  helf that matte was merely a supposition necessary for the production of the phenomena of sense. The Academics has suggested that the perception of external things might possibly be nothing but a dream presented by the gods. The Alexandrines had intimated that the soul was not in the world, but that the world was in the soul.
The speculation at an early period engaged the attention of the Church. The Fathers had been compelled to consider the question of the mere phenomenal nature of the Incarnation. The Schoolmen had asked whether God could not present to sense the species representing an external world, when there was in reality no external world for the species to represent. The founders of the more modern Schools of philosophy had been hovering around the same attractive light. Malebranche had admitted that if God should annihilate the material workd, and present corresponding ideas to the mid, the phenomena of sense would the be the same.
Locke had allowed that the idea might exists, though the reality had no existence. Even Leibnitz, in spite of his Monadology, had confessed, nt oonly that the existence of body was not susceptible of demonstration, but that world, for aught that philosophy could reach, might be merely resplendent iris, an image on the glass, a waking dream. A pure Theistic Idealism, is it true, could not well have been developed in the West before the time of Berkeley, for the Pagan Idealists had no  abiding conception of the omnipresence and spirituality of God, and the Cathoic philosophers not only accepted the Catholic doctrine of Transubstantiation, but conceived that the existence of the wrold of matter had been positively revealed by Holy Writ.
- The Early Reception of Berkeley’s Immaterialism 1710–1733.
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However this may be, Idealism was the natural product of the age, and of this the history of philosophy affords a curious proof. Three years after the publicaiton of the Principles of Human Knowledge [ It was the correspondence of the clocks of Leibniz. Both reflected the doctrine of material efflux, and the cognate doctrine of impressed species; both  rejected the hypothesis of seeing all things in God, and also the egoistical idealism which declares that te mind is the creator of its own ideas; both held that our sensible ideaas are the immediate effect of the agency of God.
Commentary See separate file [ infra ]. Quotations See separate file [ infra ]. I, pp. Dictionary of National Biography : ; Bishop of Cloyne, ed. Justin McCarthy , ed. Seamus Deane , gen. Also, FDA , Vol. Yeats on Berkeley and Burke, see under Yeats, Quotations , infra. McCormack , ed. Dublin: by Margt.
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The Early Reception of Berkeley's Immaterialism 1710-1733
British Library holds:  Bishop Berkeley on Money: being extracts from his celebrated Querist, to which is added Sir John Sinclair on the return to cash payments in , and Mr. Cobden on the evils of fluctuation in the rate of discount. By James Harvey. By Joseph Johnston. Dundalk: Dundalgan Press, A Word to the Wise. London: W. Innys, etc. Foulis: Glasgow, Urie: Glasgow, James Ridgway: London, Now first re-printed from the Irish edition, etc. London: J. Roberts, Innys: London, Also the letter [signed, The Querist] containing a plan or sketch of such Bank.
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