on of belonging to some individual's private
history. The individual must start with his own experiences and ideas,
and he can never get beyond them, for he cannot see outside his own
vision, or even think outside his own mind. The scepticism of this
theory is explicit, and the formulas of Protagoras--the famous "_Man is
the measure of all things_," and the more exact formula, "_The truth is
what appears to each man at each time_"[271:5]--have been the articles
of scepticism throughout the history of thought.

[Sidenote: Phenomenalism and Spiritualism.]

Sect. 127. There is, therefore, nothing really surprising in the
reception accorded the "new philosophy" of Bishop Berkeley. A sceptical
relativism is the earliest phase of subjectivism, and its avoidance at
once becomes the most urgent problem of any philosophy which proposes to
proceed forth from this principle. And this problem Berkeley meets with
great adroitness and a wise recognition of difficulties. But his
sanguine temperament and speculative interest impel him to what he
regards as the extension of his first principle, the reintroduction of
the conception of substance under the form of spirit, and of the
objective order of nature under the form of the mind of God. In short,
there are two motives at work in him, side by side: the epistemological
motive, restricting reality to perceptions and thoughts, and the
metaphysical-religious motive, leading him eventually to the definition
of reality in terms of perceiving and thinking spirits. And from the
time of Berkeley these two principles, _phenomenalism_ and
_spiritualism_, have remained as distinct and alternating phases of
subjectivism. The former is its critical and dialectical conception, the
latter its constructive and practical conception.

[Sidenote: Phenomenalism as Maintained by Berkeley. The Problem
Inherited from Descartes and Locke.]

Sect. 128. As _phenomenalism_ has its classic statement and proof in the
writings of Berkeley, we shall do well to return to these. The fact that
this philosopher wished to be regarded as the prophet of common-sense
has already been mentioned. This purpose reveals itself explicitly in
the series of "Dialogues between Hylas and Philonous." The form in which
Berkeley here advances his thesis is further determined by the manner in
which the lines were drawn in his day of thought. The world of
enlightened public opinion was then threefold, consisting of God,
physical natur