dure," the "motion and situation of the planets," and so on (Berkeley 274). And after all so much can be perceived that there can be no question about the existence of things perceived by the senses. He explains that resolving the disconnect between the limits of perception the things-in-themselves does not come down to denying the reality of the latter based on the former, though the distinction makes logical sense, but rather that "there must be some other mind wherein they exist" (Berkeley 275). And so by indirection does Berkeley arrive at an argument for the existence of the Supreme Intelligence/Mind/Being who is the Author of the cosmos and whose mind contains cosmic reality. The reality of the human mind, which Philonous insists cannot proceed from itself, does not sufficiently answer the perplexing obviousness of reality that seems to be experienced outside the human mind but that cannot be experienced apart from mind. This argues the need for an extraordinary mind to contain the reality of the whole. The conclusion is that the
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