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[[Myles Burnyeat]]in mukaan nykyaikainen idealismi saattoi syntyä vasta sen jälkeen, kun [[René Descartes]] oli esittänyt, että kaiken tiedon kannalta on ensisijaista tuntea oma mieli. Descartes itse ei kuitenkaan ollut idealisti.<ref name="OCP-Idealism"/>
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Writing about [[Descartes]], [[Schopenhauer]] claimed, "… he was the first to bring to our consciousness the problem whereon all philosophy has since mainly turned, namely that of the ideal and the real. This is the question concerning what in our knowledge is objective and what subjective, and hence what eventually is to be ascribed by us to things different from us and what is to be attributed to ourselves." (''Parerga and Paralipomena'', Vol. I, "Sketch of a History of the Doctrine of the Ideal and the Real") According to Descartes, we really know only what is in our own consciousnesses. We are immediately and directly aware of only our own states of mind. The whole external world is merely an idea or picture in our minds. Therefore, it is possible to doubt the reality of the external world as consisting of real objects. “I think, therefore I am” is the only assertion that can’t be doubted. This is because self-consciousness and thinking are the only things that are unconditionally experienced for certain as being real. In this way, Descartes posed the issue of epistemological idealism, which is awareness of the difference between the world as an ideational mental picture and the world as a system of external objects.
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[[Nicolas Malebranche]], joka oli [[kartesiolaisuus|kartesiolainen]] [[rationalismi (tietoteoria)|rationalisti]], katsoi, että jos ainoat asiat jotka tunnemme varmasti ovat omassa mielessämme olevat ideat, silloin ulkoisen maailman olemassaolo olisi kyseenalainen ja se tunnettaisiin vain epäsuorasti. Sen sijaan hän katsoi, että ulkoinen todellinen maailma oli itse asiassa Jumala. Kaikki tapahtumat vain vaikuttavat tapahtuvan ulkoisessa maailmassa, mutta tosiasiassa kyseessä oli vain Jumalan toiminta. Malebranche katsoi, että tunnemme sisäisesti mielemme ideat suoraan. Ulkoisesti tunnemme suoraan Jumalan toiminnan. Tällainen idealismi johti [[Baruch Spinoza]]n [[panteismi]]in.
[[Gottfried Leibniz]]in monaditeoria kannatti [[panpsykismi]]nä tunnettua idealismin muotoa.
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He held Monads are the true atoms of the universe, and are also entities having sensation. The monads are "substantial forms of being" They are indecomposable, individual, subject to their own laws, un-interacting, and each reflecting the entire universe. Monads are centers of force; substance is force, while space, matter, and motion are phenomenal. For Leibniz, there is an exact [[pre-established harmony]] or parallel between the world in the minds of the alert [[monad]]s and the external world of objects. [[God]], who is the central monad, established this harmony and the resulting world is an idea of the monads’ perception. In this way, the external world is ideal in that it is a spiritual phenomenon whose motion is the result of a dynamic [[force]]. [[Space]] and [[time]] are ideal or phenomenal and their form and existence is dependent on the simple and immaterial monads. Leibniz's cosmology, with its central monad, embraced a traditional Christian [[Theism]] and was more of a [[Personalism]] than the naturalistic [[Pantheism]] of [[Spinoza]].
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==== Berkeley ====
[[George Berkeley]]tä voidaan pitää ensimmäisenä varsinaisena idealistina nykyaikaisessa mielessä.<ref name="OCP-Idealism"/> Hän pyrki selvittämään mitä voisimme tietää varmuudella, ja tuli tulokseen, että kaiken tietomme tulee perustua havaintoihin. Tämä johti hänet ajatukseen, ettei havaintojen ulkopuolella ollut olemassa ”todellisia” tunnettavissa olevia olioita — että se mikä oli todellista oli havainto itsessään. Tämä ilmenee hänen tunnetussa lausumassaan ''”esse est aut percipi aut percipere”'', ”olemassaolo on havaituksi tulemista tai havaitsemista”, eli jokin on olemassa vain, sillä tietyllä tavalla millä se vaikuttaa olevan olemassa, vain kun sen havaitsee (näkee, tuntee, jne.) havaitseva subjekti. Tätä kutsutaan [[subjektiivinen idealismi|subjektiiviseksi idealismiksi]] tai dogmaattiseksi idealismiksi.
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This [[subjective idealism]] or [[dogmatic idealism]] led to his placing the full weight of [[theory of justification|justification]] on our perceptions. This left Berkeley with the problem of explaining how it is that each of us apparently has much the same sort of perceptions of an object. He solved this problem by having [[God]] intercede, as the immediate cause of all of our perceptions.
[[Schopenhauer]] wrote: "Berkeley was, therefore, the first to treat the subjective starting-point really seriously and to demonstrate irrefutably its absolute necessity. He is the father of idealism...." (''Parerga and Paralipomena'', Vol. I, "Fragments for the History of Philosophy," § 12) Schopenhauer could have said, instead, that Berkeley was the "father" of the modern variety of idealism that is motivated, primarily, by epistemological considerations--as distinct from the more purely metaphysical idealism of (for example) Plotinus or Hegel. Bishop Berkeley therefore is considered the first modern philosopher known as an idealist. His ''immaterialism'' held that objects exist by the good quality of our perception of them. In other words, they are ideas residing in our awareness - as well as in the consciousness of the Divine Being.
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==== Collier ====
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