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 in question, but to that fallacy combined with another natural prejudice already adverted to, that a thing can not act where it is not. In both doctrines it is assumed that the phenomenon which takes place in us when we see or touch an object, and which we regard as an effect of that object, or rather of its presence to our organs, must of necessity resemble very closely the outward object itself. To fulfill this condition, the Epicureans supposed that objects were constantly projecting in all directions impalpable images of themselves, which entered at the eyes and penetrated to the mind; while modern metaphysicians, though they rejected this hypothesis, agreed in deeming it necessary to suppose that not the thing itself, but a mental image or representation of it, was the direct object of perception. Dr. Reid had to employ a world of argument and illustration to familiarize people with the truth, that the sensations or impressions on our minds need not necessarily be copies of, or bear any resemblance to, the causes which produce them; in opposition to the natural prejudice which led people to assimilate the action of bodies upon our senses, and through them upon our minds, to the transfer of a given form from one object to another by actual moulding. The works of Dr. Reid are even now the most effectual course of study for detaching the mind from the prejudice of which this was an example. And the value of the service which he thus rendered to popular philosophy is not much diminished, although we may hold, with Brown, that he went too far in imputing the "ideal theory" as an actual tenet, to the generality of the philosophers who preceded him, and especially to Locke and Hume; for if they did not themselves consciously fall into the error, unquestionably they often led their readers into it.

The prejudice, that the conditions of a phenomenon must resemble the phenomenon, is occasionally exaggerated, at least verbally, into a still more palpable absurdity; the conditions of the thing are spoken of as if they were the very thing itself. In Bacon's model inquiry, which occupies so great a space in the Novum Organum, the _inquisitio in formam calidi_, the conclusion which he favors is that heat is a kind of motion; meaning of course not the feeling of heat, but the conditions of the feeling; meaning, therefore, only that wherever there is heat, there must first be a particular kind of motion; but he makes no distinction in his language between these two ideas, expressing himself as if heat, and the conditions of heat, were one and the same thing. So the elder Darwin, in the beginning of his Zoonomia, says, "The word idea has various meanings in the writers of metaphysics; it is here used simply for those notions of external things which our organs of sense bring us acquainted with originally" (thus far the proposition, though vague, is unexceptionable in meaning), "and is defined a contraction, a motion, or configuration, of the fibres which constitute the immediate organ of sense." Our notions, a configuration of the fibres! What kind of logician must he be who thinks that a phenomenon is defined to be the condition on which he supposes it to depend? Accordingly he says soon after, not that our ideas are caused by, or consequent on, certain organic phenomena, but "our ideas are animal motions of the organs of sense." And this confusion runs through the four volumes of the Zoonomia; the reader never knows whether the writer is speaking of the effect, or of its supposed cause; of the idea, a state of mental consciousness, or of the state of the nerves and brain which he considers it to presuppose.

I have given a variety of instances in which the natural prejudice, that causes and their effects must resemble one another, has operated in practice so as to give rise to serious errors. I shall now go further, and