nces of the mind. Lockes Doctrine of Representation was therefore undefendable. According to Berkley's analysis all human experience is phenomenal, limited to appearances in the mind. One's perception of nature is one's mental experience of nature, making all sense data "objects for the mind" and not representations of material substances. In effect while Locke had reduced all mental contents to an ultimate basis in sensation, Berkeley now further reduced all sense data to mental contents. The distinction, by Locke, between qualities that belong to the mind and qualities that belong to matter could not be sustained. Berkeley sought to overcome the contemporary tendency toward "atheistic Materialism" which he felt arose without just cause with modern science. The empiricist correctly aims that all knowledge rests on experience. In the end, however, Berkeley pointed out that experience is nothing more than experience. All representations, mentally, of supposed substances, materially, are as a final result ideas in the mind presuming that the existence of a material world external to the mind as an unwarranted assumption. The idea is that "to be" does not mean "to be a material substance;" rather "to be" means "to be perceived by a mind." Through this Berkeley held that the individual mind does not subjectively determine its experience of the world. The reason that different individuals continually percieve a similar world and that a reliable order inheres in that world is that the world and its order depend on a mind that transcends individual minds and is universal (God's mind). The universal mind produces sensory ideas in individual minds according to certain regularities such as the "laws of nature." Berkeley strived to preserve the empiricist orientation and solve Lockes representation problems, while also preserving a spiritual foundation for human experience. Just as Berkeley followed Locke, so did David Hume of Berkeley. Hume drove...
