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No. 4.] and the rational ground of moral obligation. Both regarded Mandeville's dicta as subversive of all morality. Towards Shaftesbury alone their attitudes diverged somewhat. Butler was more willing than Berkeley to admit that there was something in what Shaftesbury had to say. It is a serious misreading of Butler to class him, as many historians do, with the moral sense school; but at the same time, he is far more ready than Berkeley to learn from Shaftesbury. Berkeley's attitude to Shaftesbury, as we see it in Alciphron, is that of a man whose prejudices make him incapable of appreciating whatever truth may exist in the opinions of another with whom he does not see eye to eye.

When we consider the originality of Berkeley's metaphysics, it may seem strange that his writings on ethics make so small a contribution to that branch of philosophy. But it must be remembered that we have only fragments of Berkeley's thought on the problems of morality. What would we think of his metaphysics, if the Principles and the Three Dialogues had been lost? It may be argued that if Berkeley's ethical treatise had been preserved, it might have paved the way for as great an advance in ethics as his systematic works do in metaphysics. One thing at least may be said with certainty. It is clear from the scattered remarks which we do possess that Berkeley's ethical works would have shown the same two characteristics that assured his success in his metaphysical ventures. As Mr. Balfour has pointed out, two qualities are essential for the philosopher who is going to carry forward his science. He must have philosophical aptitude, and be mentally capable of speculation on the ultimate problems of life and knowledge. But in addition, he must possess the peculiar gift of being able to locate the exact point at which the next philosophical movement may best be made. It was for want of this special acumen that Clarke and Malebranche, in spite of their philosophical ability, were left in a philosophical backwater. But Berkeley had the faculty of noticing just where the next advance could be made. Hence his position in the main current of English philosophy.

It is clear that he did not at first perceive the point at which