The Argument from Illusion
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The Argument from Illusion in Berkeley and Hume
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Returning to the second argument that is called the "argument from illusion", this is a claim that it is self-evidently true that every object presented to consciousness depends on consciousness. What this means is, for instance, if I am seeing a red book, then, unless I am conscious of the red book, then, literally, my perception of the red book does not exist. Subjective consciousness is the necessary correlative of every act of perception or conception whatsoever. Nothing becomes experience unless it becomes experience for a conscious mind. For Hume the belief that there exist physical objects, in whatever way we want to conceive of them, cannot be shown to be justified in a true cognitive sense. In fact, Hume tends to believe that absolutely nothing can be justified in this sense. His whole philosophy is, therefore, an investigation of the psychology of belief. The following passage is taken from Hume’s attempt to explain why we come to believe in the existence of physical objects even though there is no rational foundation for this belief. "When we have been accustom’d to observe a constancy in certain impressions, and have found, that the perception of the sun or ocean, for instance, returns upon its first appearance, we are not apt to regard these interrupted perceptions as different, (which they really are) but on the contrary consider them as individually the same, upon account of their resemblance. But as this interruption of their existence is contrary to their perfect identity, and makes us regard the first impression as annihilated, and the second as newly created, we find ourselves somewat at a loss, and are involv’d in a kind of contradiction. In order to free ourselves from this difficulty, we disguise, as much as possible, the interruption, or rather remove it entirely, by supposing that these interrupted perceptions are connected by a real existence, of which we are insensible. This supposition, or idea of continu’d existence, acquires a force and vivacity from the memory of these broken impressions, and from that propensity, which they give us, to suppose them the same; and according to the precedent reason, [that is, the arguments Hume has already given] the very essence of belief consists in the force and vivacity of the conception." Hume discusses the extent to which illusions are important to this argument. "‘Twill first be proper to observe a few of those experiments, which convince us, that our perceptions are not possest of any independent existence. When we press one eye with a finger, we immediately perceive all the objects to become double, and one half of them to be removed from their common and natural position. But as we do not attribute a continued existence to both these perceptions, and as they are both of the same nature, we clearly perceive, that all our perceptions are dependent on our organs, and the disposition of our nerves and animal spirits. This opinion is confirmed by the seeming encrease and diminution of objects, according to their distance; by the apparent alterations in their figure; by the changes in their colour and other qualities from our sickenss and distempers; and by an infinite number of other experiments of the same kind; from all which we learn, that our sensible perceptions are not possest of any distinct or independent existence." However, this second version of the argument from illusion requires not a single illusion to make it valid. For this reason, it should not really be called the argument from illusion, but, perhaps, better "entrapment within subjectivity".
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Contents of
The Argument from Illusion
1 The Problem of Other Consciousnesses
2 Subjective and Objective
3 Berkeley: The Principles of Human Knowledege
4 Esse est Percipi
5 The Argument from Illusion in Descartes and Hume
6 Descartes - Sceptical Arguments - Sense Deception
7 Descartes Dream Scepticism
8 J. L. Austen: Sense and Sensibilia
9 The Argument from Illusion in Berkeley and Hume
10 Entrapment within Subjectivity
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