‘It is evident,’ says Bishop Berkeley, ‘to any one who takes a survey of the objects of Human Knowledge, that they are either ideas actually imprinted on the senses, or else such as are perceived by attending to the passions and operations of the mind, or, lastly, ideas formed by help of memory and imagination; either compounding, dividing, or barely representing those originally perceived in the aforesaid ways. By sight I have the ideas of light and colours, with their several degrees and variations. By touch I perceive hard and soft, heat and cold, motion and resistance, &c. and of all these more and less, either as to quantity or degree. Smelling furnishes me with odours: the palate with tastes; and hearing conveys sounds to the mind in all their variety of tone and composition. And as several of these are observed to accompany each other, they come to be marked by one name, and so to be reputed as one thing. Thus, for example, a certain colour, taste, smell, figure, and consistence, having been observed to go together, are accounted one distinct thing, signified by the name _apple_. Other collections of ideas constitute a stone, a tree, a book, and the like sensible things; which, as they are pleasing or disagreeable, excite the passions of love, hatred, joy, grief, &c. ‘2. But besides all that endless variety of ideas or objects of knowledge, there is likewise something which knows and perceives them, and exercises divers operations, as willing, imagining, remembering, &c. about them. This perceiving, active being is what I call _mind_, _spirit_, _soul_, or _myself_. By which words I do not denote any one of my ideas, but a thing entirely distinct from them, wherein they exist, or, which is the same thing, whereby they are perceived, for the existence of an idea consists in being perceived.