The Online Library of Liberty

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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

§ 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

Leaving this philosophy, therefore, to those who have occasion for it, and can use it discreetly as a chamber exercise, we may still inquire how the rest of mankind, and even the adepts themselves, except in some solitary moments, have got so strong and irresistible a belief, that thought must have a subject, and be the act of some thinking being; how every man believes himself to be something distinct from his ideas and impressions—something which continues the same identical self when all his ideas and impressions are changed. It is impossible to trace the origin of this opinion in history; for all languages have it interwoven in their original construction. All nations have always believed it. The constitution of all laws and governments, as well as the common transactions of life, suppose it.

It is no less impossible for any man to recollect when he himself came by this notion; for, as far back as we can remember, we were already in possession of it, and as fully persuaded of our own existence, and the existence of other things, as that one and one make two. It seems, therefore, that this opinion preceded all reasoning, and experience, and instruction; and this is the more probable, because we could not get it by any of these means. It appears, then, to be an undeniable fact, that, from thought or sensation, all mankind, constantly and invariably, from the first dawning of reflection, do infer a power or faculty of thinking, and a permanent being or mind to which that faculty belongs; and that we as invariably ascribe all the various kinds of sensation and thought we are conscious of, to one individual mind or self.

But by what rules of logic we make these inferences, it is impossible to shew; nay, it is impossible to shew how our sensations and thoughts can give us the very notion and conception either of a mind or of a faculty. The faculty of smelling is something very different from the actual sensation of smelling; for the faculty may remain when we have no sensation. And the mind is no less different from the faculty; for it continues the same individual being when that faculty is lost. Yet this sensation suggests to us both a faculty and a mind; and not only suggests the notion of them, but creates a belief of their existence; although it is impossible to discover, by reason, any tie or connection between one and the other.

What shall we say, then? Either those inferences which we draw from our sensations—namely, the existence of a mind, and of powers or faculties belonging to it—are prejudices of philosophy or education, mere fictions of the mind, which a wise man should throw off as he does the belief of fairies; or they are judgments of nature—judgments not got by comparing ideas, and perceiving agreements and disagreements, but immediately inspired by our constitution.

If this last is the case, as I apprehend it is, it will be impossible to shake off those opinions, and we must yield to them at last, though we struggle hard to get rid of them. And if we could, by a determined obstinacy, shake off the principles of our nature, this is not to act the philosopher, but the fool or the madman. It is incumbent upon those who think that these are not natural principles, to shew, in the first place, how we can otherwise get the notion of a mind and its faculties; and then to shew how we come to deceive ourselves into the opinion that sensation cannot be without a sentient being.

It is the received doctrine of philosophers, that our notions of relations can only be got by comparing the related ideas: but, in the present case, there seems to be an instance to the contrary. It is not by having first the notions of mind and sensation, and then comparing them together, that we perceive the one to have the relation of a subject or substratum, and the other that of an act or operation: on the contrary, one of the related things—to wit, sensation—suggests to us both the correlate and the relation.

I beg leave to make use of the word suggestion, because I know not one more proper, to express a power of the mind, which seems entirely to have escaped the notice of philosophers, and to which we owe many of our simple notions which are neither impressions nor ideas, as well as many original principles of belief. I shall endeavour to illustrate, by an example, what I understand by this word. We all know, that a certain kind of sound suggests immediately to the mind, a coach passing in the street; and not only produces the imagination, but the belief, that a coach is passing. Yet there is here no comparing of ideas, no perception of agreements or disagreements, to produce this belief; nor is there the least similitude between the sound we hear and the coach we imagine and believe to be passing.

It is true that this suggestion is not natural and original; it is the result of experience and habit. But I think it appears, from what hath been said, that there are natural suggestions: particularly, that sensation suggests the notion of present existence, and the belief that what we perceive or feel does now exist; that memory suggests the notion of past existence, and the belief that what we remember did exist in time past; and that our sensations and thoughts do also suggest the notion of a mind, and the belief of its existence, and of its relation to our thoughts. By a like natural principle it is, that a beginning of existence, or any change in nature, suggests to us the notion of a cause and compels our belief of its existence. And, in like manner, as shall be shewn when we come to the sense of touch, certain sensations of touch, by the constitution of our nature, suggest to us extension, solidity, and motion, which are nowise like to sensations, although they have been hitherto confounded with them.