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<TITLE>If a tree falls in a forest - Wikipedia</TITLE>

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<H1 id="firstHeading" class="firstHeading" lang="en">If a tree falls in a forest</H1>			<DIV id="bodyContent" class="mw-body-content">
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				<DIV id="mw-content-text" lang="en" dir="ltr" class="mw-content-ltr"><DIV class="mw-parser-output"><DIV role="note" class="hatnote navigation-not-searchable">For the 2011 documentary, see <A href="/wiki/If_a_Tree_Falls:_A_Story_of_the_Earth_Liberation_Front" title="If a Tree Falls: A Story of the Earth Liberation Front">If a Tree Falls: A Story of the Earth Liberation Front</A>.</DIV>
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A fallen tree in a forest</DIV>
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<P>"<B>If a tree falls in a forest and no one is around to hear it, does it make a sound?</B>" is a philosophical <A href="/wiki/Thought_experiment" title="Thought experiment">thought experiment</A> that raises questions regarding <A href="/wiki/Observation" title="Observation">observation</A> and <A href="/wiki/Perception" title="Perception">perception</A>.</P>
<P></P>
<DIV id="toc" class="toc">
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<H2>Contents</H2>
<SPAN class="toctoggle"> [<A role="button" tabindex="0" class="togglelink">hide</A>] </SPAN></DIV>
<UL>
<LI class="toclevel-1 tocsection-1"><A href="#History"><SPAN class="tocnumber">1</SPAN> <SPAN class="toctext">History</SPAN></A></LI>
<LI class="toclevel-1 tocsection-2"><A href="#Metaphysics"><SPAN class="tocnumber">2</SPAN> <SPAN class="toctext">Metaphysics</SPAN></A>
<UL>
<LI class="toclevel-2 tocsection-3"><A href="#The_possibility_of_unperceived_existence"><SPAN class="tocnumber">2.1</SPAN> <SPAN class="toctext">The possibility of unperceived existence</SPAN></A></LI>
<LI class="toclevel-2 tocsection-4"><A href="#Knowledge_of_the_unobserved_world"><SPAN class="tocnumber">2.2</SPAN> <SPAN class="toctext">Knowledge of the unobserved world</SPAN></A></LI>
<LI class="toclevel-2 tocsection-5"><A href="#The_dissimilarity_between_sensation_and_reality"><SPAN class="tocnumber">2.3</SPAN> <SPAN class="toctext">The dissimilarity between sensation and reality</SPAN></A></LI>
<LI class="toclevel-2 tocsection-6"><A href="#Buddhist_perspectives"><SPAN class="tocnumber">2.4</SPAN> <SPAN class="toctext">Buddhist perspectives</SPAN></A>
<UL>
<LI class="toclevel-3 tocsection-7"><A href="#Tibetan"><SPAN class="tocnumber">2.4.1</SPAN> <SPAN class="toctext">Tibetan</SPAN></A></LI>
<LI class="toclevel-3 tocsection-8"><A href="#Zen"><SPAN class="tocnumber">2.4.2</SPAN> <SPAN class="toctext">Zen</SPAN></A>
<UL>
<LI class="toclevel-4 tocsection-9"><A href="#Hui-neng's_Flag"><SPAN class="tocnumber">2.4.2.1</SPAN> <SPAN class="toctext">Hui-neng's Flag</SPAN></A></LI>
<LI class="toclevel-4 tocsection-10"><A href="#Hui-neng_Receives_The_Dharma"><SPAN class="tocnumber">2.4.2.2</SPAN> <SPAN class="toctext">Hui-neng Receives The Dharma</SPAN></A></LI>
</UL>
</LI>
</UL>
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<LI class="toclevel-2 tocsection-11"><A href="#Hinduism"><SPAN class="tocnumber">2.5</SPAN> <SPAN class="toctext">Hinduism</SPAN></A></LI>
</UL>
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<LI class="toclevel-1 tocsection-12"><A href="#In_popular_culture"><SPAN class="tocnumber">3</SPAN> <SPAN class="toctext">In popular culture</SPAN></A></LI>
<LI class="toclevel-1 tocsection-13"><A href="#See_also"><SPAN class="tocnumber">4</SPAN> <SPAN class="toctext">See also</SPAN></A></LI>
<LI class="toclevel-1 tocsection-14"><A href="#References"><SPAN class="tocnumber">5</SPAN> <SPAN class="toctext">References</SPAN></A></LI>
</UL>
</DIV>
<P></P>
<H2><SPAN class="mw-headline" id="History">History</SPAN><SPAN class="mw-editsection"><SPAN class="mw-editsection-bracket">[</SPAN><A href="/w/index.php?title=If_a_tree_falls_in_a_forest&action=edit&section=1" title="Edit section: History">edit</A><SPAN class="mw-editsection-bracket">]</SPAN></SPAN></H2>
<P>Philosopher <A href="/wiki/George_Berkeley" title="George Berkeley">George Berkeley</A>, in his work, <I><A href="/wiki/A_Treatise_Concerning_the_Principles_of_Human_Knowledge" title="A Treatise Concerning the Principles of Human Knowledge">A Treatise Concerning the Principles of Human Knowledge</A></I> (1710), proposes, "But, say you, surely there is nothing easier than for me to imagine trees, for instance, in a park [...] and nobody by to perceive them.<SUP id="cite_ref-1" class="reference"><A href="#cite_note-1">[1]</A></SUP> [...] The objects of sense exist only when they are perceived; the trees therefore are in the garden [...] no longer than while there is somebody by to perceive them."<SUP id="cite_ref-2" class="reference"><A href="#cite_note-2">[2]</A></SUP> (It is worth noting that the quote from section 45 is arguably a statement of an <I>objection</I> to Berkeley's view, and not a proclamation of it.) Nevertheless, Berkeley never actually wrote about the question.<SUP id="cite_ref-3" class="reference"><A href="#cite_note-3">[3]</A></SUP></P>
<P>Some years later, a similar question is posed. It is unknown whether the source of this question is Berkeley or not. In June 1883 in the magazine <I>The Chautauquan</I>, the question was put, "If a tree were to fall on an island where there were no human beings would there be any sound?" They then went on to answer the query with, "No. Sound is the sensation excited in the ear when the air or other medium is set in motion."<SUP id="cite_ref-4" class="reference"><A href="#cite_note-4">[4]</A></SUP> This seems to imply that the question is posed not from a philosophical viewpoint, but from a purely scientific one. The magazine <I><A href="/wiki/Scientific_American" title="Scientific American">Scientific American</A></I> corroborated the technical aspect of this question, while leaving out the philosophic side, a year later when they asked the question slightly reworded, "If a tree were to fall on an uninhabited island, would there be any sound?" And gave a more technical answer, "Sound is vibration, transmitted to our senses through the mechanism of the ear, and recognized as sound only at our nerve centers. The falling of the tree or any other disturbance will produce vibration of the air. If there be no ears to hear, there will be no sound."<SUP id="cite_ref-5" class="reference"><A href="#cite_note-5">[5]</A></SUP></P>
<P><A href="/wiki/Albert_Einstein" title="Albert Einstein">Albert Einstein</A> is reported to have asked his fellow physicist and friend <A href="/wiki/Niels_Bohr" title="Niels Bohr">Niels Bohr</A>, one of the founding fathers of <A href="/wiki/Quantum_mechanics" title="Quantum mechanics">quantum mechanics</A>, whether he realistically believed that 'the moon does not exist if nobody is looking at it.' To this Bohr replied that however hard he (Einstein) may try, he would not be able to prove that it does, thus giving the entire riddle the status of a kind of an infallible <A href="/wiki/Conjecture" title="Conjecture">conjecture</A>—one that cannot be either proved or disproved.</P>
<P>The current phrasing appears to have originated in the 1910 book <I>Physics</I> by <A href="/w/index.php?title=Charles_Riborg_Mann&action=edit&redlink=1" class="new" title="Charles Riborg Mann (page does not exist)">Charles Riborg Mann</A> and <A href="/w/index.php?title=George_Ransom_Twiss&action=edit&redlink=1" class="new" title="George Ransom Twiss (page does not exist)">George Ransom Twiss</A>. The question "When a tree falls in a lonely forest, and no animal is near by to hear it, does it make a sound? Why?" is posed along with many other questions to quiz readers on the contents of the chapter, and as such, is posed from a purely physical point of view.<SUP id="cite_ref-6" class="reference"><A href="#cite_note-6">[6]</A></SUP></P>
<H2><SPAN class="mw-headline" id="Metaphysics">Metaphysics</SPAN><SPAN class="mw-editsection"><SPAN class="mw-editsection-bracket">[</SPAN><A href="/w/index.php?title=If_a_tree_falls_in_a_forest&action=edit&section=2" title="Edit section: Metaphysics">edit</A><SPAN class="mw-editsection-bracket">]</SPAN></SPAN></H2>
<H3><SPAN class="mw-headline" id="The_possibility_of_unperceived_existence">The possibility of unperceived existence</SPAN><SPAN class="mw-editsection"><SPAN class="mw-editsection-bracket">[</SPAN><A href="/w/index.php?title=If_a_tree_falls_in_a_forest&action=edit&section=3" title="Edit section: The possibility of unperceived existence">edit</A><SPAN class="mw-editsection-bracket">]</SPAN></SPAN></H3>
<DIV role="note" class="hatnote navigation-not-searchable">Main article: <A href="/wiki/George_Berkeley" title="George Berkeley">George Berkeley</A></DIV>
<P><B>Can something exist without being perceived?</B> – e.g. "<I>is sound only sound if a person hears it?</I>" The most immediate philosophical topic that the riddle introduces involves the existence of the tree (and the sound it produces) outside of human perception. If no one is around to see, hear, touch or smell the tree, how could it be said to exist? What is it to say that it exists when such an existence is unknown? Of course, from a scientific viewpoint, it exists.<SUP id="cite_ref-plymouth_7-0" class="reference"><A href="#cite_note-plymouth-7">[7]</A></SUP> It is human beings that are able to perceive it.<SUP id="cite_ref-plymouth_7-1" class="reference"><A href="#cite_note-plymouth-7">[7]</A></SUP> George Berkeley in the 18th century developed <A href="/wiki/Subjective_idealism" title="Subjective idealism">subjective idealism</A>, a <A href="/wiki/Metaphysics" title="Metaphysics">metaphysical</A> theory to respond to these questions, coined famously as "to be is to be perceived". Today meta-physicists are split. According to <A href="/wiki/Substance_theory" title="Substance theory">substance theory</A>, a substance is distinct from its properties, while according to <A href="/wiki/Bundle_theory" title="Bundle theory">bundle theory</A>, an object is merely its <A href="/wiki/Sense_data" title="Sense data">sense data</A>. The definition of sound, simplified, is a hearable noise. The tree will make a sound, even if nobody heard it. The definition states that sound is a hearable noise. So the tree could have been heard, though nobody was around to do so.</P>
<H3><SPAN class="mw-headline" id="Knowledge_of_the_unobserved_world">Knowledge of the unobserved world</SPAN><SPAN class="mw-editsection"><SPAN class="mw-editsection-bracket">[</SPAN><A href="/w/index.php?title=If_a_tree_falls_in_a_forest&action=edit&section=4" title="Edit section: Knowledge of the unobserved world">edit</A><SPAN class="mw-editsection-bracket">]</SPAN></SPAN></H3>
<DIV role="note" class="hatnote navigation-not-searchable">Main article: <A href="/wiki/Observer-expectancy_effect" title="Observer-expectancy effect">Observer-expectancy effect</A></DIV>
<P><B>Can we assume the unobserved world functions the same as the observed world?</B> – e.g., "<I>does observation affect outcome?</I>"<BR />
A similar question does not involve whether or not an unobserved event occurs <I>predictably</I>, like it occurs when it is observed. The <A href="/wiki/Anthropic_principle" title="Anthropic principle">anthropic principle</A> suggests that the observer, just in its existence, may impose on the reality observed. However, most people, as well as scientists, assume that the observer doesn't change whether the tree-fall causes a sound or not, but this is an impossible claim to prove. However, many scientists would argue as follows, "<I>A truly unobserved event is one which realises no effect (imparts no information) on any other (where 'other' might be e.g., human, sound-recorder or rock), it therefore can have no legacy in the present (or ongoing) wider physical universe. It may then be recognized that the unobserved event was absolutely <B>identical to an event which did not occur at all</B>.</I>" (this apparent quote has no attribution or reference and none can be found online with reasonable effort). Of course, the fact that the tree is known to have changed state from 'upright' to 'fallen' implies that the event must be observed to ask the question at all – even if only by the supposed deaf onlooker. The British philosopher of science <A href="/wiki/Roy_Bhaskar" title="Roy Bhaskar">Roy Bhaskar</A>, credited with developing <A href="/wiki/Critical_realism_(philosophy_of_the_social_sciences)" title="Critical realism (philosophy of the social sciences)">critical realism</A> has argued, in apparent reference to this riddle, that:</P>
<BLOCKQUOTE>
<P>If men ceased to exist sound would continue to travel and heavy bodies to fall to the earth in exactly the same way, though ex hypothesi there would be no-one to know it<SUP id="cite_ref-8" class="reference"><A href="#cite_note-8">[8]</A></SUP></P>
</BLOCKQUOTE>
<P>This existence of an unobserved real is integral to Bhaskar's ontology, which contends (in opposition to the various strains of positivism which have dominated both natural and social science in the twentieth century) that 'real structures exist independently of and are often out of phase with the actual patterns of events'.<SUP id="cite_ref-9" class="reference"><A href="#cite_note-9">[9]</A></SUP> In social science, this has made his approach popular amongst contemporary Marxists — notably <A href="/wiki/Alex_Callinicos" title="Alex Callinicos">Alex Callinicos</A> – who postulate the existence of real social forces and structures which might not always be observable.<SUP id="cite_ref-10" class="reference"><A href="#cite_note-10">[10]</A></SUP><SUP id="cite_ref-11" class="reference"><A href="#cite_note-11">[11]</A></SUP><SUP id="cite_ref-12" class="reference"><A href="#cite_note-12">[12]</A></SUP></P>
<H3><SPAN class="mw-headline" id="The_dissimilarity_between_sensation_and_reality">The dissimilarity between sensation and reality</SPAN><SPAN class="mw-editsection"><SPAN class="mw-editsection-bracket">[</SPAN><A href="/w/index.php?title=If_a_tree_falls_in_a_forest&action=edit&section=5" title="Edit section: The dissimilarity between sensation and reality">edit</A><SPAN class="mw-editsection-bracket">]</SPAN></SPAN></H3>
<DIV role="note" class="hatnote navigation-not-searchable">Main article: <A href="/wiki/Qualia" title="Qualia">Qualia</A></DIV>
<P><B>What is the difference between what something is, and how it <I>appears</I>?</B> – e.g., <I>"sound is the variation of <A href="/wiki/Pressure" title="Pressure">pressure</A> that propagates through matter as a wave</I>"<BR />
Perhaps the most important topic the riddle offers is the division between perception of an object and how an object really is. If a tree exists outside of perception then there is no way for us to know that the tree exists. So then, what do we mean by 'existence', what is the difference between perception and reality? Also, people may also say, if the tree exists outside of perception (as <A href="/wiki/Common_sense" title="Common sense">common sense</A> would dictate), then it will produce <A href="/wiki/Sound_wave" class="mw-redirect" title="Sound wave">sound waves</A>. However, these sound waves will not actually <I>sound</I> like anything. Sound as it is mechanically understood will occur, but sound as it is understood by sensation will not occur. So then, how is it known that 'sound as it is mechanically understood' will occur if that sound is not perceived?</P>
<H3><SPAN class="mw-headline" id="Buddhist_perspectives">Buddhist perspectives</SPAN><SPAN class="mw-editsection"><SPAN class="mw-editsection-bracket">[</SPAN><A href="/w/index.php?title=If_a_tree_falls_in_a_forest&action=edit&section=6" title="Edit section: Buddhist perspectives">edit</A><SPAN class="mw-editsection-bracket">]</SPAN></SPAN></H3>
<H4><SPAN class="mw-headline" id="Tibetan">Tibetan</SPAN><SPAN class="mw-editsection"><SPAN class="mw-editsection-bracket">[</SPAN><A href="/w/index.php?title=If_a_tree_falls_in_a_forest&action=edit&section=7" title="Edit section: Tibetan">edit</A><SPAN class="mw-editsection-bracket">]</SPAN></SPAN></H4>
<P>from The <I>Thirty-Seven Bodhisattva Practices</I> by Ngulchu Thogme Zangpo,</P>
<BLOCKQUOTE>
<P>"22 Appearances are one's own mind. From the beginning, mind's nature is free from the extremes of elaboration. Knowing this, not to engage the mind in subject-object duality is the bodhisattva's practice."</P>
</BLOCKQUOTE>
<H4><SPAN class="mw-headline" id="Zen">Zen</SPAN><SPAN class="mw-editsection"><SPAN class="mw-editsection-bracket">[</SPAN><A href="/w/index.php?title=If_a_tree_falls_in_a_forest&action=edit&section=8" title="Edit section: Zen">edit</A><SPAN class="mw-editsection-bracket">]</SPAN></SPAN></H4>
<H5><SPAN id="Hui-neng.27s_Flag"></SPAN><SPAN class="mw-headline" id="Hui-neng's_Flag">Hui-neng's Flag</SPAN><SPAN class="mw-editsection"><SPAN class="mw-editsection-bracket">[</SPAN><A href="/w/index.php?title=If_a_tree_falls_in_a_forest&action=edit&section=9" title="Edit section: Hui-neng's Flag">edit</A><SPAN class="mw-editsection-bracket">]</SPAN></SPAN></H5>
<P>There is a well-known story of <A href="/wiki/Huineng" title="Huineng">Hui-neng</A>, a well-respected Buddhist monk who later became known as the founder of the <A href="/wiki/Zen" title="Zen">Zen</A> school, who one day happened to be passing by two monks.</P>
<BLOCKQUOTE>
<DL>
<DD>"Two monks were arguing about the temple flag waving in the wind. One said, "The flag moves." The other said, "The wind moves." They argued back and forth but could not agree.</DD>
<DD>The Sixth Ancestor said, "Gentlemen! It is not the wind that moves; it is not the flag that moves; it is your mind that moves." The two monks were struck with awe."</DD>
<DD>- The Mumonkan Case 29, translation by Robert Aitken</DD>
</DL>
</BLOCKQUOTE>
<H5><SPAN class="mw-headline" id="Hui-neng_Receives_The_Dharma">Hui-neng Receives The Dharma</SPAN><SPAN class="mw-editsection"><SPAN class="mw-editsection-bracket">[</SPAN><A href="/w/index.php?title=If_a_tree_falls_in_a_forest&action=edit&section=10" title="Edit section: Hui-neng Receives The Dharma">edit</A><SPAN class="mw-editsection-bracket">]</SPAN></SPAN></H5>
<P>One day the monks at Huang-mei monastery were instructed to write a stanza in order that their master Hung-jen might decide who would inherit the dharma throne. All of the monks assumed that a certain senior disciple <A href="/wiki/Shen-hsui" class="mw-redirect" title="Shen-hsui">Shen-hsui</A> would win and thus didn't even bother writing stanzas. Shen-hsui assumed he would win too, and wrote the following stanza on the monastery wall:</P>
<BLOCKQUOTE>
<DL>
<DD>The body is a <A href="/wiki/Bodhi" title="Bodhi">Bodhi</A> tree,</DD>
<DD>the mind a standing mirror bright.</DD>
<DD>At all times polish it diligently,</DD>
<DD>and let no dust alight.<SUP id="cite_ref-13" class="reference"><A href="#cite_note-13">[13]</A></SUP></DD>
</DL>
</BLOCKQUOTE>
<P>Due to the danger surrounding him if he were to openly challenge the senior monk Shen-hsui, Hui-neng went out one night while it was completely dark and wrote the following stanza in secret:</P>
<BLOCKQUOTE>
<DL>
<DD>Bodhi originally has no tree.</DD>
<DD>The bright mirror also has no stand.</DD>
<DD>Fundamentally there is not a single thing.</DD>
<DD>Where could dust arise?</DD>
</DL>
</BLOCKQUOTE>
<P>Later, master Hung-jen saw this stanza and reaffirmed that he who had written it had indeed opened his mind's eye. Finding it was Hui-neng, master Hung-jen then gave Hui-neng the secret dharma teachings of their lineage, which Hui-neng says completely opened his mind,<SUP id="cite_ref-14" class="reference"><A href="#cite_note-14">[14]</A></SUP> and gave the young Hui-neng the dharma robe and stick, symbolizing his status as Patriarch of the lineage. Hung-jen told Hui-neng that he must then flee the monastery for fear of Shen-hsui and his followers killing Hui-neng. Hui-neng did as he was told and then later returned from living with some hunters to become The Sixth Patriarch and pass on <A href="/wiki/Dharma" title="Dharma">The Dharma</A> in such forms as <A href="/wiki/Platform_Sutra" title="Platform Sutra">The Sutra Spoken by The Sixth Patriarch</A>. Hui-neng also started the Sudden School which taught that Mind is realized instantaneously while Shen-hsui started the Gradual School which taught, similar to his stanza above, a sort of dust-wiping meditation. Zen today embodies Hui-neng's Sudden School style, particularly with <A href="/wiki/Satori" title="Satori">Satori</A>.</P>
<H3><SPAN class="mw-headline" id="Hinduism">Hinduism</SPAN><SPAN class="mw-editsection"><SPAN class="mw-editsection-bracket">[</SPAN><A href="/w/index.php?title=If_a_tree_falls_in_a_forest&action=edit&section=11" title="Edit section: Hinduism">edit</A><SPAN class="mw-editsection-bracket">]</SPAN></SPAN></H3>
<P>The ancient Hindu texts, the <A href="/wiki/Vedas" title="Vedas">Vedas</A> and the <A href="/wiki/Puranas" title="Puranas">Puranas</A>, have defined several theories of creation—one of them being the '<A href="/wiki/Drishti-srishti-vada" title="Drishti-srishti-vada">Drishti-srishti-vada</A>' (Drishti=Sight, Srishti=Universe, Vada=Theory), which puts forth the argument that the universe, or that which is seen, arises only after the seer, and has no independent existence apart from the seer. The very name of the theory is derived from the order of precedence of sight and the seen—first there is sight ('Drishti') and then there is the seen ('Srishti').</P>
<P>The famous 20th century <A href="/wiki/Tamil_people" class="mw-redirect" title="Tamil people">Tamil</A> saint <A href="/wiki/Sri_Ramana_Maharshi" class="mw-redirect" title="Sri Ramana Maharshi">Sri Ramana Maharshi</A>, also made numerous references to the world being only a concept in the mind.</P>
<P>"The mind is like akasa (space). Just as there are the objects in the akasa, so there are thoughts in the mind. The akasa is the counterpart of the mind and objects are of thought. One cannot hope to measure the universe and study the phenomena. It is impossible. For the objects are mental creations...The universe is only an object created by the mind and has its being in the mind." (Talks with Sri Ramana Maharshi, pp. 478–479).</P>
<P>"The <A href="/wiki/Shrutis" class="mw-redirect" title="Shrutis">shrutis</A> (a subdivision of the Vedas) and the sages say that the objects are only mental creations. They have no substantive being. Investigate the matter and ascertain the truth of the statement. The result will be the conclusion that the objective world is in the subjective consciousness." (TWSRM, p. 479).</P>
<H2><SPAN class="mw-headline" id="In_popular_culture">In popular culture</SPAN><SPAN class="mw-editsection"><SPAN class="mw-editsection-bracket">[</SPAN><A href="/w/index.php?title=If_a_tree_falls_in_a_forest&action=edit&section=12" title="Edit section: In popular culture">edit</A><SPAN class="mw-editsection-bracket">]</SPAN></SPAN></H2>
<P>Canadian songwriter, <A href="/wiki/Social_activist" class="mw-redirect" title="Social activist">social activist</A> and <A href="/wiki/Environmentalist" title="Environmentalist">environmentalist</A> <A href="/wiki/Bruce_Cockburn" title="Bruce Cockburn">Bruce Cockburn</A> poses the question in the chorus of his 1989 song "If a Tree Falls" and frames it with his lyrics as a pressing question regarding the cause and effect of <A href="/wiki/Deforestation" title="Deforestation">deforestation</A>.</P>
<P>Washington-state-based wilderness conservatory <A href="/wiki/Northwest_Trek" title="Northwest Trek">Northwest Trek</A> used a shortened form of the quote in its mid-1970s television advertisement, as such: "There is no sound unless someone is there to see it or hear it. Experience it at Northwest Trek."</P>
<H2><SPAN class="mw-headline" id="See_also">See also</SPAN><SPAN class="mw-editsection"><SPAN class="mw-editsection-bracket">[</SPAN><A href="/w/index.php?title=If_a_tree_falls_in_a_forest&action=edit&section=13" title="Edit section: See also">edit</A><SPAN class="mw-editsection-bracket">]</SPAN></SPAN></H2>
<UL>
<LI><A href="/wiki/Counterfactual_definiteness" title="Counterfactual definiteness">Counterfactual definiteness</A></LI>
<LI><A href="/wiki/Descartes" class="mw-redirect" title="Descartes">Descartes</A>' <A href="/wiki/Dream_argument" title="Dream argument">dream argument</A></LI>
<LI><A href="/wiki/Epistemology" title="Epistemology">Epistemology</A></LI>
<LI><A href="/wiki/Object_(philosophy)" title="Object (philosophy)">Object (philosophy)</A></LI>
<LI><A href="/wiki/Observer_effect_(physics)" title="Observer effect (physics)">Observer effect (physics)</A></LI>
<LI><A href="/wiki/K%C5%8Dan" title="Kōan">Kōan</A></LI>
<LI><A href="/wiki/Ontology" title="Ontology">Ontology</A></LI>
<LI><A href="/wiki/Schr%C3%B6dinger%27s_cat" title="Schrödinger's cat">Schrödinger's cat</A></LI>
<LI><A href="/wiki/Principle_of_locality" title="Principle of locality">Principle of locality</A></LI>
</UL>
<H2><SPAN class="mw-headline" id="References">References</SPAN><SPAN class="mw-editsection"><SPAN class="mw-editsection-bracket">[</SPAN><A href="/w/index.php?title=If_a_tree_falls_in_a_forest&action=edit&section=14" title="Edit section: References">edit</A><SPAN class="mw-editsection-bracket">]</SPAN></SPAN></H2>
<DIV class="reflist columns references-column-width" style="-moz-column-width: 30em; -webkit-column-width: 30em; column-width: 30em; list-style-type: decimal;">
<OL class="references">
<LI id="cite_note-1"><SPAN class="mw-cite-backlink"><B><A href="#cite_ref-1"><SPAN class="cite-accessibility-label">Jump up </SPAN>^</A></B></SPAN> <SPAN class="reference-text"><I>A Treatise Concerning the Principles of Human Knowledge</I>, 1734. section 23.</SPAN></LI>
<LI id="cite_note-2"><SPAN class="mw-cite-backlink"><B><A href="#cite_ref-2"><SPAN class="cite-accessibility-label">Jump up </SPAN>^</A></B></SPAN> <SPAN class="reference-text"><I>A Treatise Concerning the Principles of Human Knowledge</I>, 1734. section 45.</SPAN></LI>
<LI id="cite_note-3"><SPAN class="mw-cite-backlink"><B><A href="#cite_ref-3"><SPAN class="cite-accessibility-label">Jump up </SPAN>^</A></B></SPAN> <SPAN class="reference-text">Whether Berkeley thought objects continued to exist when unperceived by finite minds, and if so, in what manner, is the subject of serious debate among Berkeley scholars.</SPAN></LI>
<LI id="cite_note-4"><SPAN class="mw-cite-backlink"><B><A href="#cite_ref-4"><SPAN class="cite-accessibility-label">Jump up </SPAN>^</A></B></SPAN> <SPAN class="reference-text"><I>The Chautauquan</I>, June 1883, Volume 3, Issue 9, p. 543</SPAN></LI>
<LI id="cite_note-5"><SPAN class="mw-cite-backlink"><B><A href="#cite_ref-5"><SPAN class="cite-accessibility-label">Jump up </SPAN>^</A></B></SPAN> <SPAN class="reference-text"><I>Scientific American</I>, April 5, 1884, pg 218.</SPAN></LI>
<LI id="cite_note-6"><SPAN class="mw-cite-backlink"><B><A href="#cite_ref-6"><SPAN class="cite-accessibility-label">Jump up </SPAN>^</A></B></SPAN> <SPAN class="reference-text">Mann, Charles Riborg and George Ransom Twiss. <I>Physics</I>. Scott, Foresman and Co., 1910, p. 235.</SPAN></LI>
<LI id="cite_note-plymouth-7"><SPAN class="mw-cite-backlink">^ <A href="#cite_ref-plymouth_7-0"><SPAN class="cite-accessibility-label">Jump up to: </SPAN><SUP><I><B>a</B></I></SUP></A> <A href="#cite_ref-plymouth_7-1"><SUP><I><B>b</B></I></SUP></A></SPAN> <SPAN class="reference-text"><A rel="nofollow" class="external text" href="http://www.plymouth.edu/department/history-philosophy/philosophy/what-is/">"What is Philosophy? – Analysis", Plymouth State University, Philosophy Department</A></SPAN></LI>
<LI id="cite_note-8"><SPAN class="mw-cite-backlink"><B><A href="#cite_ref-8"><SPAN class="cite-accessibility-label">Jump up </SPAN>^</A></B></SPAN> <SPAN class="reference-text">Bhaskar, R. (2008 [1975]), <I>A Realist Theory of Science</I>, London: Verso, p. 21.</SPAN></LI>
<LI id="cite_note-9"><SPAN class="mw-cite-backlink"><B><A href="#cite_ref-9"><SPAN class="cite-accessibility-label">Jump up </SPAN>^</A></B></SPAN> <SPAN class="reference-text">Bhaskar, R. (2008[1975]), <I>A Realist Theory of Science</I>, London: Verso, p. 13.</SPAN></LI>
<LI id="cite_note-10"><SPAN class="mw-cite-backlink"><B><A href="#cite_ref-10"><SPAN class="cite-accessibility-label">Jump up </SPAN>^</A></B></SPAN> <SPAN class="reference-text">Marsh, D. (2002), "Marxism", in Marsh D. Stoker, G. (Eds.), <I>Theory and Methods in Political Science</I>, Basingstoke: Palgrave Macmillan, p. 159.</SPAN></LI>
<LI id="cite_note-11"><SPAN class="mw-cite-backlink"><B><A href="#cite_ref-11"><SPAN class="cite-accessibility-label">Jump up </SPAN>^</A></B></SPAN> <SPAN class="reference-text">Marsh, D, & Furlong, P. (2002), “Ontology and Epistemology in Political Science”, in Marsh D. Stoker, G. (Eds.), <I>Theory and Methods in Political Science</I>, Basingstoke: Palgrave Macmillan, p. 31.</SPAN></LI>
<LI id="cite_note-12"><SPAN class="mw-cite-backlink"><B><A href="#cite_ref-12"><SPAN class="cite-accessibility-label">Jump up </SPAN>^</A></B></SPAN> <SPAN class="reference-text">Callinicos, A. (2006), The Resources of Critique, Cambridge: Polity, pp. 155–158.</SPAN></LI>
<LI id="cite_note-13"><SPAN class="mw-cite-backlink"><B><A href="#cite_ref-13"><SPAN class="cite-accessibility-label">Jump up </SPAN>^</A></B></SPAN> <SPAN class="reference-text">Watts 1962, pp. 111–113</SPAN></LI>
<LI id="cite_note-14"><SPAN class="mw-cite-backlink"><B><A href="#cite_ref-14"><SPAN class="cite-accessibility-label">Jump up </SPAN>^</A></B></SPAN> <SPAN class="reference-text">A Buddhist Bible, "Sutra Spoken by The Sixth Patriarch"</SPAN></LI>
</OL>
</DIV>

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document_title: If a tree falls in a forest

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question_text: who said if a tree falls in the woods and nobody hears it