from one place to another, the idea of motion. This idea of
motion represents it as it really is in the manna moving; a
circle and square are the same, whether in idea or existence,
in the mind or in the manna; and thus both motion and figure
are really in the manna, whether we take notice of them or no:
this everybody is ready to agree to."

So far as primary qualities are concerned, then, Locke is as
thoroughgoing a realist as St. Anselm. In Berkeley, on the other
hand, we have as complete a representative of the nominalists and
conceptualists--an intellectual descendant of Roscellinus and of
Abelard. And by a curious irony of fate, it is the nominalist who is,
this time, the champion of orthodoxy, and the realist that of heresy.

Once more let us try to work out Berkeley's principles for ourselves,
and inquire what foundation there is for the assertion that extension,
form, solidity, and the other "primary qualities," have an existence
apart from mind. And for this purpose let us recur to our experiment
with the pin.

It has been seen that when the finger is pricked with a pin, a state
of consciousness arises which we call pain; and it is admitted that
this pain is not a something which inheres in the pin, but a something
which exists only in the mind, and has no similitude elsewhere.

But a little attention will show that this state of consciousness is
accompanied by another, which can by no effort be got rid of. I not
only have the feeling, but the feeling is localized. I am just as
certain that the pain is in my finger, as I am that I have it at all.
Nor will any effort of the imagination enable me to believe that the