172. Even those least disposed to ‘vanquish Berkeley with a grin’ have found his doctrine of the real, which is also his doctrine of God, ‘unsatisfactory.’ By the real world they are accustomed to understand something which--at least in respect of its ‘elements’ or ‘conditions’ or ‘laws’--permanently is; though the combinations of the elements, the events which flow from the conditions, the manifestations of the laws, may never be at one time what they will be at the next. But according to the Berkeleian doctrine the permanent seems to disappear: the ‘is’ gives place to a ‘has been’ and ‘will be.’ If I say (δεικτικῶς) [1] ‘there is a body,’ I must mean according to it that a feeling has just occurred to me, which has been so constantly followed by certain other feelings that it suggests a lively expectation of these. The suggestive feeling alone _is_, and it is ceasing to be. If this is the true account of propositions suggested by everyone’s constantly-recurrent experience, what are we to make of scientific truths, _e.g._ ‘a body will change its place sooner than let another enter it,’ ‘planets move in ellipses,’ ‘the square on the hypotheneuse is equal to the squares on the sides.’ In these cases, too, does the present reality lie merely in a feeling experienced by this or that scientific man, and to him suggestive of other feelings? Does the proposition that ‘planets move in ellipses’ mean that to some watcher of the skies, who understands Kepler’s laws, a certain perception of ‘visible extension’ (_i.e._ of colour or light and shade) not only suggests, as to others, a particular expectation of other feelings, which expectation is called a planet, but a further expectation, not shared by the multitude, of feelings suggesting successive situations of the visible extension, which further expectation is called elliptical motion? Such an explanation of general propositions would be a form of the doctrine conveniently named after Protagoras--‘ἀληθὲς ὃ ἑκάστῳ ἑκάστοτε δοκεῖ’ [2]--a doctrine which the vindicators of Berkeley are careful to tell us we must not confound with his. The question, however, is not whether Berkeley himself admits the doctrine, but whether or no it is the logical consequence of the method which he uses for the overthrow of materialists and ‘mathematical Atheists’? [1] [Greek δεικτικῶς (deiktikos) = “affirmatively” or “capable of being proven” _i.e._ not merely hypothetically. Tr.] [2] [Greek ἀληθὲς ὃ ἑκάστῳ ἑκάστοτε δοκεῖ (alethes ho hekasto hekastote dokei) = the truth for each man is as it appears to him. Tr.] Berkeley goes wrong from confusion between thought and feeling. For Locke’s ‘idea of a thing’ he substitutes ‘idea’ simply.