Reid famously rejects Berkeley's idealism, in which all that exists are ideas and minds, because it undermines the dictates of common (. My aim in this paper is to draw out the similarities between Reid and Berkeley's ‘anti-representationalist’ arguments, whilst also identifying the root of their disagreements on certain fundamental metaphysical issues. ( shrink)īoth Reid and Berkeley reject ‘representationalism’, an epistemological position whereby we perceive things in the world indirectly via ideas in our mind, on the grounds of anti-scepticism and common sense. Dialogism, then, is but a limited tool for Berkeley's rhetorical reform, embodying an interlocutor to dissolve it easier. In fact, Philonous' overwhelming speech mastery allows him to deliver real doctrinal accounts, whereas Hylas dissipates his efforts along contradictory objections. But, to the contrary, the quantitative study of the speech distribution in the Dialogues reveals that they take on the Treatise latent dialogism with the sole aim of nullifying it.
The comparative analysis of Berkeley's Treatise Concerning the Principles of Human Knowledge (1710) and Three Dialogues Between Hylas and Philonous (1713), as they show the two successive stages of immaterialism first doctrinal drawing, allows us to build the following hypothesis : the dialogism that the Treatise ceaselessly calls for seems to lead to the Dialogues, as if Berkeley could at last use a rhetoric adequate to his philosophical project.
Le dialogisme n'est donc qu'un outil ponctuel de la réforme rhétorique du propos de Berkeley, destiné à susciter l'interlocuteur pour mieux le dissoudre. ) au contraire qu'ils n'assument le dialogisme latent qui transparaissait dans le Traité que pour l'annuler : en réalité, le personnage de Philonous détient une écrasante maîtrise de la parole, qui lui permet de disposer de véritables pièces doctrinales, tandis qu'Hylas s'épuise en de multiples objections contradictoires. Or l'étude quantitative de la distribution de la parole dans les Dialogues montre (. L'analyse comparative du Traité des principes de la connaissance humaine (1710) et des Trois dialogues entre Hylas et Philonous (1713), qui se présentent comme les deux phases successives de la première mise enforme doctrinale de immatérialisme, permet de formuler l'hypothèse suivante : le dialogisme que ne cesse de susciter le Traité semble spontanément conduire aux Dialogues, comme si Berkeley adoptait enfin la rhétorique adéquate à son projet philosophique.
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