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• Selections From the Scottish Philosophy of Common Sense
• Introduction
• Thomas Reid
• I.—: Introduction to the Philosophy of Common Sense
• § 1.: The Importance of the Subject, and the Means of Prosecuting It
• § 2.: The Impediments to Our Knowledge of the Mind
• II.—: Analysis of a Typical Sensation
• § 1.: The Sensation Considered Abstractly
• § 2.: Sensation and Remembrance, Natural Principles of Belief
• § 3.: Judgment and Belief In Some Cases Precede Simple Apprehension
• § 4.: Two Theories of the Nature of Belief Refuted—conclusions From What Hath Been Said
• § 5.: Apology For Metaphysical Absurdities—sensation Without a Sentient, a Consequence of the Theory of Ideas—consequences of This Strange Opinion
• § 6.: The Conception and Belief of a Sentient Being Or Mind Is Suggested By Our Constitution—the Notion of Relations Not Always Got By Comparing the Related Ideas
• § 7.: There Is a Quality Or Virtue In Bodies, Which We Call Their Smell—how This Is Connected In the Imagination With the Sensation
• § 8.: That There Is a Principle In Human Nature, From Which the Notion of This, As Well As All Other Natural Virtues Or Causes, Is Derived
• § 9.: Whether In Sensation the Mind Is Active Or Passive?
• III.—: Knowledge and Reality
• § 1.: Of Hardness
• § 2.: Of Natural Signs
• § 3.: Of Extension
• § 4.: Of the Visible Appearances of Objects
• § 5.: Of Perception In General
• § 6.: Of the Process of Nature In Perception
• Appendix: of Cause and Power
• IV.—: The Operations of the Mind
• § 1.: Principles Taken For Granted
• § 2.: Of Hypotheses and Analogy
• § 3.: Of Perception
• § 4.: Of Sensation
• § 5.: Of Primary and Secondary Qualities
• § 6.: Of Conception
• § 7.: Of Judgment
• § 8.: Of Common Sense
• § 9.: The First Principles of Contingent Truths
• § 10.: First Principles of Necessary Truths
• V.—: Of Morals
• § 1.: Of Benevolent Affection In General
• § 2.: There Are Rational Principles of Action In Man
• § 3.: Of Regard to Our Good On the Whole
• § 4.: Of the Notion of Duty, Rectitude, Moral Obligation
• § 5.: Observations Concerning Conscience
• § 6.: That Moral Approbation Implies a Real Judgment
• Adam Ferguson
• Of Man’s Progressive Nature
• James Beattie
• Of the Perception of Truth In General
• Dugald Stewart
• I.—: Of the Object of Philosophy, and the Method of Prosecuting Philosophical Inquiries
• II.—: Of the Association of Ideas
• III.—: Of the Power Which the Mind Has Over the Train of Its Thoughts
• IV.—: Of the Influence of Association On Our Active Principles, and On Our Moral Judgments
• V.—: Of Certain Laws of Belief, Inseparably Connected With the Exercise of Consciousness, Memory, Perception, and Reasoning

§ 2.

The Impediments to our Knowledge of the Mind

But it must be acknowledged, that this kind of anatomy is much more difficult than the other; and, therefore, it needs not seem strange that mankind have made less progress in it. To attend accurately to the operations of our minds, and make them an object of thought, is no easy matter even to the contemplative, and to the bulk of mankind is next to impossible.

An anatomist who hath happy opportunities, may have access to examine with his own eyes, and with equal accuracy, bodies of all different ages, sexes, and conditions; so that what is defective, obscure, or preternatural in one, may be discerned clearly and in its most perfect state in another. But the anatomist of the mind cannot have the same advantage. It is his own mind only that he can examine with any degree of accuracy and distinctness. This is the only subject he can look into. He may, from outward signs, collect the operations of other minds; but these signs are for the most part ambiguous, and must be interpreted by what he perceives within himself.

So that, if a philosopher could delineate to us, distinctly and methodically, all the operations of the thinking principle within him, which no man was ever able to do, this would be only the anatomy of one particular subject; which would be both deficient and erroneous, if applied to human nature in general. For a little reflection may satisfy us, that the difference of minds is greater than that of any other beings which we consider as of the same species.

Of the various powers and faculties we possess, there are some which nature seems both to have planted and reared, so as to have left nothing to human industry. Such are the powers which we have in common with the brutes, and which are necessary to the preservation of the individual, or the continuance of the kind. There are other powers, of which nature hath only planted the seeds in our minds, but hath left the rearing of them to human culture. It is by the proper culture of these that we are capable of all those improvements in intellectuals, in taste, and in morals, which exalt and dignify human nature; while, on the other hand, the neglect or perversion of them makes its degeneracy and corruption.

The two-legged animal that eats of nature’s dainties, what his taste or appetite craves, and satisfies his thirst at the crystal fountain, who propagates his kind as occasion and lust prompt, repels injuries, and takes alternate labour and repose, is, like a tree in the forest, purely of nature’s growth. But this same savage hath within him the seeds of the logician, the man of taste and breeding, the orator, the statesman, the man of virtue, and the saint; which seeds, though planted in his mind by nature, yet, through want of culture and exercise, must lie for ever buried, and be hardly perceivable by himself or by others.

The lowest degree of social life will bring to light some of those principles which lay hid in the savage state; and, according to his training, and company, and manner of life, some of them, either by their native vigour, or by the force of culture, will thrive and grow up to great perfection, others will be strangely perverted from their natural form, and others checked, or perhaps quite eradicated.

This makes human nature so various and multiform in the individuals that partake of it, that, in point of morals and intellectual endowments, it fills up all that gap which we conceive to be between brutes and devils below, and the celestial orders above; and such a prodigious diversity of minds must make it extremely difficult to discover the common principles of the species.

The language of philosophers, with regard to the original faculties of the mind, is so adapted to the prevailing system, that it cannot fit any other; like a coat that fits the man for whom it was made, and shews him to advantage, which yet will sit very awkward upon one of a different make, although perhaps as handsome and as well proportioned. It is hardly possible to make any innovation in our philosophy concerning the mind and its operations, without using new words and phrases, or giving a different meaning to those that are received—a liberty which, even when necessary, creates prejudice and misconstruction, and which must wait the sanction of time to authorize it; for innovations in language, like those in religion and government, are always suspected and disliked by the many, till use hath made them familiar, and prescription hath given them a title.

If the original perceptions and notions of the mind were to make their appearance single and unmixed, as we first received them from the hand of nature, one accustomed to reflection would have less difficulty in tracing them; but before we are capable of reflection, they are so mixed, compounded, and decompounded, by habits, associations, and abstractions, that it is hard to know what they were originally. The mind may, in this respect, be compared to an apothecary or a chemist, whose materials indeed are furnished by nature; but, for the purposes of his art, he mixes, compounds, dissolves, evaporates, and sublimes them, till they put on a quite different appearance; so that it is very difficult to know what they were at first, and much more to bring them back to their original and natural form. And this work of the mind is not carried on by deliberate acts of mature reason, which we might recollect, but by means of instincts, habits, associations, and other principles, which operate before we come to the use of reason; so that it is extremely difficult for the mind to return upon its own footsteps, and trace back those operations which have employed it since it first began to think and to act.

Could we obtain a distinct and full history of all that hath past in the mind of a child, from the beginning of life and sensation, till it grows up to the use of reason—how its infant faculties began to work, and how they brought forth and ripened all the various notions, opinions, and sentiments which we find in ourselves when we come to be capable of reflection—this would be a treasure of natural history, which would probably give more light into the human faculties, than all the systems of philosophers about them since the beginning of the world. But it is in vain to wish for what nature has not put within the reach of our power. Reflection, the only instrument by which we can discern the powers of the mind, comes too late to observe the progress of nature, in raising them from their infancy to perfection.

It must therefore require great caution, and great application of mind, for a man that is grown up in all the prejudices of education, fashion, and philosophy, to unravel his notions and opinions, till he find out the simple and original principles of his constitution, of which no account can be given but the will of our Maker. This may be truly called an analysis of the human faculties; and, till this is performed, it is in vain we expect any just system of the mind—that is, an enumeration of the original powers and laws of our constitution, and an explication from them of the various phænomena of human nature.1

Des Cartes, Malebranche, and Locke, have all employed their genius and skill to prove the existence of a material world; and with very bad success. Poor untaught mortals believe undoubtedly that there is a sun, moon, and stars; an earth, which we inhabit; country, friends, and relations, which we enjoy; land, houses, and moveables, which we possess. But philosophers, pitying the credulity of the vulgar, resolve to have no faith but what is founded upon reason. They apply to philosophy to furnish them with reasons for the belief of those things which all mankind have believed, without being able to give any reason for it. And surely one would expect, that, in matters of such importance, the proof would not be difficult: but it is the most difficult thing in the world. For these three great men, with the best good will, have not been able, from all the treasures of philosophy, to draw one argument that is fit to convince a man that can reason, of the existence of any one thing without him. Admired Philosophy! daughter of light! parent of knowledge and wisdom! if thou art she, surely thou hast not yet arisen upon the human mind, nor blessed us with more of thy rays than are sufficient to shed a darkness visible upon the human faculties, and to disturb that repose and security which happier mortals enjoy, who never approached thine altar, nor felt thine influence! But if, indeed, thou hast not power to dispel these clouds and phantoms which thou hast discovered or created, withdraw this penurious and malignant ray; I despise Philosophy, and renounce its guidance—let my soul dwell with Common Sense.1

It may be observed, that the defects and blemishes in the received philosophy concerning the mind, which have most exposed it to the contempt and ridicule of sensible men, have chiefly been owing to this—that the votaries of this Philosophy, from a natural prejudice in her favour, have endeavoured to extend her jurisdiction beyond its just limits, and to call to her bar the dictates of Common Sense. But these decline this jurisdiction; they disdain the trial of reasoning, and disown its authority; they neither claim its aid, nor dread its attacks.

In this unequal contest betwixt Common Sense and Philosophy, the latter will always come off both with dishonour and loss; nor can she ever thrive till this rivalship is dropt, these encroachments given up, and a cordial friendship restored: for, in reality, Common Sense holds nothing of Philosophy, nor needs her aid. But, on the other hand, Philosophy (if I may be permitted to change the metaphor) has no other root but the principles of Common Sense; it grows out of them, and draws its nourishment from them.1

II.—

ANALYSIS OF A TYPICAL SENSATION

[1 ]“Inquiry into the Human Mind,” Works, vol. 1. pp. 97-99.

[1 ]Ibid., pp. 100-101.

[1 ]Ibid., p. 101.