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246 nothing can be made of them if we attack them in the person of another. Ultimately and fairly to get rid of them, a man must first of all thoroughly digest them, and take them up into the vital circulation of his own reason. The only way of putting them back is by carrying them forward.

From having never properly secreted scepticism and idealism in his own mind, Reid fell into the commission of one of the gravest errors of which a philosopher can be guilty. He falsified the fact in regard to our primitive beliefs, a thing which the obnoxious systems against which he was fighting never did. He conceived that scepticism and idealism called in question a fact which was countenanced by a natural belief; accordingly, he confronted their denial with the allegation that the disputed fact, the existence of matter per se, was guaranteed by a primitive conviction of our nature. But this fact receives no support from any such source. There is no belief in the whole repository of the mind which can be fitted on to the existence of matter denuded of all perception. Therefore, in maintaining the contrary, Reid falsified the fact in regard to our primitive convictions, in regard to those principles of common sense which he professed to follow as his guide. This was a serious slip. The rash step which he here took plunged him into a much deeper error than that of the sceptic or idealist. They err in common with him in accepting as their starting-point the analysis of the perception of matter. He errs, by himself, in maintaining that there is a belief where no belief exists.

But do not scepticism and idealism doubt matter's existence altogether, or deny to it any kind of existence? Certainly they do; and in harmony with the principle from which they start they must do this. The only kind of matter which the analysis of the perception of matter yields, is matter per se. The existence of such matter is, as we have shown, altogether uncountenanced either by consciousness or belief. But there is no other kind of matter in the field. We must, therefore, either believe in the existence of matter per se, or we must believe in the existence of no matter whatever. We do not, and we cannot, believe in the existence of matter per se; therefore we cannot believe in the existence of matter at all. This is not satisfactory, but it is closely consequential.

But why not, it may be said, why not cut the knot, and set the question at rest, by admitting at once that every man does, popularly speaking, believe in the existence of matter, and that he practically walks in the light of that belief during every moment of his life? This observation tempts us into a digression, and we shall yield to the temptation. The problem of perception admits of being treated in three several ways: first, we may ignore it altogether, we may refuse to entertain it at all; or, secondly, we may discuss it in the manner just proposed, we may lay it down as gospel that every man does believe in the existence of matter, and acts at all times upon this conviction, and we may expatiate diffusely over these smooth truths; or, thirdly, we may follow and contemplate the subtle and often perplexed windings which reason takes in working her way through the problem—a problem which, though apparently clearer than the noonday sun, is really darker than the mysteries of Erebus. In short, we may speculate the problem. In grappling with it we may trust ourselves to the mighty current of thinking, with all its whirling eddies, certain that, if our thinking be genuine objective thinking, which deals with nothing but ascertained facts, it will bring us at last into the haven of truth. We now propose to consider which of these modes of treating the problem is the best; we shall begin by making a few remarks upon the second, for it was this which brought us to a stand, and seduced us into the present digression.