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 appear to be mere prejudice.' Thus, as opposed to the man of straw he set up under the name of Reid, Priestley postulated a materialistic conception of man, as only an organism, the so-called mental and moral power of which was the natural issue of physical structure; his perceptions the effects of their own objects; and on the whole a necessitated system of the universe, which excluded morally responsible agency.

Reid made no reply at the time to this argumentative discharge. In an unpublished letter to Dr. Price he gives a reason for his silence. 'I will not answer Dr. Priestley,' he says, 'because he is very lame in abstract reasoning. I have got no light from him. And indeed what light with respect to the powers of the mind can one expect from a man who has not yet learned to distinguish ideas from vibrations, nor motion from sensation, nor simple apprehension from judgment, nor simple ideas from complex ideas, nor necessary truths from contingent truths?’ In 1775 Reid writes to Lord Kames:—

'Dr. Priestley in his last book thinks that the power of perception, as much as the other powers that are termed mental, is the natural result of an organic structure such as that of the human brain. Consequently, the whole man becomes extinct at death; and we have no hope of surviving the grave but what is derived from the Christian revelation. I would be glad to know your lordship's opinion, whether, when my brain has lost its original structure, and when some hundred years after, the same materials are again fabricated so curiously as to become an intelligent being—whether, I say, that being will be me; or if two or three such beings should be formed out of my brain, whether they will all be me, and consequently be all one and the same intelligent being. This seems to me a great mystery; but Dr. Priestley denies all mysteries.… I am not surprised