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252 rise to the perception. But this No. 1 is merely No. 2 over again. It is thought of as the perception of a tree, i.e. as No. 2. We call it the tree itself, or No. 1; but we think it as the perception of the tree, or as No. 2. The first or explanatory term (the matter per se) is merely a repetition in thought (though called by a different name) of the second term—the term to be explained—viz. the perception of matter. Abstract thinking, then, equally with direct observation, refuses to lend any support to the analysis; for a thing cannot be said to be analysed when it is merely multiplied or repeated, which is all that abstract thinking does in regard to the perception of matter. The matter per se, which abstract thinking supposes that it separates from the perception of matter, is merely an iteration of the perception of matter.

Our conclusion therefore is, that the analysis of the perception of matter into the two things, perception and matter (the ordinary psychological principle), must, on all accounts, be abandoned. It is both treacherous and impracticable.

Before proceeding to consider the metaphysical solution of the problem, we shall gather up into a few sentences the reasonings which in the preceding discussion are diffused over a considerable surface. The ordinary, or psychological doctrine of perception, reposes upon an analysis of the perception of matter into two separate things,—a modification of our minds (the one thing) consequent on the presence of matter per se, which is the other thing. This analysis inevitably leads to a theory of representative perception, because it yields as its result a proximate and a remote object. It is the essence of representationism to recognise both of these as instrumental in perception. But representationism leads to scepticism—for it is possible that the remote or real object (matter per se), not being an object of consciousness, may not be instrumental in the process. Scepticism doubts its instrumentality, and, doubting its instrumentality, it, of course, doubts its existence; for not being an object of consciousness, its existence is only postulated in order to account for something which is an object of consciousness, viz. perception. If, therefore, we doubt that matter has any hand in bringing about perception, we, of course, doubt the existence of matter. This scepticism does. Idealism denies its instrumentality and existence. In these circumstances what does Dr Reid do? He admits that matter per se is not an object of consciousness; but he endeavours to save its existence by an appeal to our natural and irresistible belief in its existence. But scepticism and idealism doubt and deny the existence of matter per se, not merely because it is no object of consciousness, but, moreover, because it is no object of belief. And in this they are perfectly right. It is no object of belief. Dr Reid's appeal, therefore, goes for nothing. He has put into the witness-box a nonentity. And scepticism and idealism are at any rate for the present reprieved. But do not scepticism and idealism go still further in their denial—do they not extend it from a denial in the existence of matter per se, to a denial in the existence of matter altogether? Yes, and they must do this. They can only deal with the matter which the psychological analysis affords. The only kind of matter which the psychological analysis affords is matter per se, and it affords this as all matter whatsoever. Therefore, in denying the existence of matter per se, scepticism and idealism must deny the existence of matter out and out. This, then, is the legitimate terminus to which the accepted analysis conducts us. We are all, as we at present stand, either sceptics or idealists, every man of us. Shall the analysis, then, be given up? Not if it can be substantiated by any good plea: for truth must be accepted, be the consequences what they may. Can the analysis, then, be made good either by observation or by reasoning,—the only competent authorities, now that belief has been declared hors de combat? Stewart says that Reid made it good by means of direct observation; but the claim is too ridiculous to be listened to for a single instant. We have also shown that reasoning is incompetent to make out and support the analysis; and therefore our conclusion is, that it falls to the ground as a thing altogether impracticable as well as false, and