before proceeding with the development of the
spiritualistic motive in subjectivism.

The world is to be regarded as made up of sense-perceptions, ideas, or
phenomena. What is to be accepted as the fundamental category which
gives to all of these terms their subjectivistic significance? So far
there seems to be nothing in view save the principle of relativity. The
type to which these were reduced was that of the peculiar or unsharable
experience best represented by an individual's pleasure and pain. But
relativity will not work as a general principle of being. It consigns
the individual to his private mind, and cannot provide for the validity
of knowledge enough even to maintain itself. Some other course, then,
must be followed. Perception may be given a psycho-physical definition,
which employs physical terms as fundamental;[282:12] but this flagrantly
contradicts the phenomenalistic first principle. Or, reality may be
regarded as so stamped with its marks as to insure the proprietorship of
thought. But this definition of certain objective entities of mind, of
beings attributed to intelligence because of their intrinsic
intelligibility, is inconsistent with empiricism, if indeed it does not
lead eventually to a realism of the Platonic type.[283:13] Finally, and
most commonly, the terms of phenomenalism have been retained after their
original meaning has been suffered to lapse. The "impressions" of Hume,
_e. g._, are the remnant of the Berkeleyan world with the spirit
stricken out. There is no longer any point in calling them impressions,
for they now mean only elements or qualities. As a consequence this
outgrowth of the Berkeleyanism epistemology is at present merging into a
realistic philosophy of experience.[283:14] Any one, then, of these
three may be the last state of one who undertakes to remain exclusively
faithful to the phenomenalistic aspect of Berkeleyanism, embodied in the
principle _esse est percipi_.

[Sidenote: Berkeley's Spiritualism. Immediate Knowledge of the
Perceiver.]

Sect. 134. Let us now follow the fortunes of the other phase of
subjectivism--that which develops the conception of the perceiver rather
than the perceived. When Berkeley holds that

"all the choir of heaven and furniture of the Earth, in a
word, all those bodies which compose the mighty frame of the
world, have not any subsistence without a Mind,"

his thought has transcended the epistemology with which he overth