چکیده:
One of the most important theories suggested in the modern period for the solution of the problem of causal relations between mind and body، and also between bodies، was Berkeley’s solution. Berkeley denies the material substance and also the distinction between primary and secondary qualities، and therefore introduces the material world as a collection of ideas. Consequently in his philosophy he denies the natural causation as the relation of cause and effect. In his positive theory of causation he interprets causes as agents، and considers free agents as the only agents. In his philosophy، therefore، causes are limited to minds or spirits، including infinite mind of God and finite mind of humans. He deduces activity of God’s mind from sensible ideas and activity of self from imaginary ideas. Here physical actions are the very ideas of sense or the real things. But the problem is that these actions are God's actions not mine. Moreover when Berkeley wants to prove the existence of the other human minds he proves them by their physical actions that are the very ideas of sense and this، makes the other problem that how both God’s mind and finite minds can cause ideas of sense. It seems that Berkeley for solving of this problem has involved in the occasionalism.
خلاصه ماشینی:
It seems that to solve this problem, Berkeley has become trapped in the theory of occasional causes, and the criticism leveled against him is that God can create sensory perceptions without other human souls and has no need for them in this task.
Berkeley expresses this premise in the seventh principle of the treatise 'Principles of Human Knowledge': 'From what has been said, it follows that no substance other than the spirit, that is, that which perceives, can exist; but to complete the reason in proving it, it is sufficient to consider that the sensible qualities of objects are precisely color, shape, taste, aroma, and the like, that is, perceptions perceived by the senses; and there is no doubt in this that a perception cannot exist in a non-thinking object, and to say otherwise would involve an obvious contradiction.
Of course, Berkeley in principle 92 of the Treatise Principles of Human Knowledge leaves sensible perceptions outside the realm of our will and, as we will see in the next discussion, attributes them to God. The argument that Berkeley has presented for the activity of his own soul creates many problems, which each of his commentators has criticized in some way, but generally, these criticisms can be stated as follows.
7. Proof of the existence and causality of God through the distinction between the activity and passivity of the soul In the continuation, Berkeley states in principle 92 that he cannot observe the activity that the soul performs in creating imaginary perceptions in the case of sensory perceptions.
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