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248 of a material universe—and the fact that we believe in its existence—these are most important truths; but they are not things to take to market in books, and for a like reason. They are important things to know, but they are not important things to tell. We conceive, in short, that Nature, by rendering these and similar truths unreservedly patent to the whole human race, has affixed to them her own contraband,—interdicting their communication; and that Dr Reid, in making them the staple of his publications, was fighting against an eternal law. He undertook to teach the world certain truths connected with perception, which by his own admission the world already knew just as well as he did—and which required no labour for their production. This way of going to work with any problem, is certainly not the best. These remarks settle, we think, the general pretensions of the philosophy of Common Sense. In justice, however, to this philosophy, we must not omit to mention, that Sir William Hamilton has adduced the evidence of no less than one hundred and six witnesses, whose testimony goes to establish that it is a —a perpetual possession, "a joy for ever."

The first and third modes of dealing with our problem remain to be considered. The first mode ignores the problem altogether, it refuses to have any thing to do with it. Perhaps this mode is the best of the three. We will not say that it is not: it is at any rate preferable to the second. But once admit that philosophy is a legitimate occupation, and this mode must be set aside, for it is a negation of all philosophy. Every thing depends upon this admission. But the admission is, we conceive, a point which has been already, and long ago decided. Men must and will philosophise. That being the case, the only alternative left is, that we should discuss the highest problem of philosophy in the terms of the third mode proposed. We have called this the speculative method—which means nothing more than that we should expend upon the investigation the uttermost toil and application of thought; and that we should estimate the truths which we arrive at, not by the scale of their importance, but by the scale of their difficulty of attainment,—of their cost of production. Labour, we repeat it, is the standard which measures the value of truth, as well as the value of wealth.

A still more cogent argument in favour of the strictly speculative treatment of the problem is this. The problem of perception may be said to be a reversed problem. What are the means in every other problem, are in this problem the end—and what is the end in every other problem, is in this problem the means. In every other problem the solution of the problem is the end desiderated: the means are the thinking requisite for its solution. But here the case is inverted. In our problem the desiderated solution is the means, the end is the development, or, we should rather say, the creation of speculative thought—a kind of thought different altogether from ordinary popular thinking. "Oh! then," some one will perhaps exclaim, "after all, the whole question about perception resolves it into a mere gymnastic of the mind." Good sir—do you know what you are saying? Do you think that the mind itself is any thing except a mere gymnastic of the mind. If you do—you are most deplorably mistaken. Most assuredly the mind only is what the mind does. The existence of thought is the exercise of thought. Now if this be true, there is the strongest possible reason for treating the problem after a purely speculative fashion. The problem and its desired solution—these are only the means which enable a new species of thinking, (and that the very highest) viz. speculative thinking, to deploy into existence. This deployment is the end. But how can this end be attained if we check the speculative evolution in its first movements, by throwing ourselves into the arms of the apparently Common Sense convictions of Dr Reid? We use the word "apparently," because, in reference to this problem, the apparently Common Sense convictions of Dr Reid, are not the really Common Sense convictions of mankind. These latter can only be got at through the severest discipline of speculation.