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 as causes, we mean nothing more than a constant conjunction by the laws or rules of nature, which experience discovers. Thus we say that the sun has power to retain the planets in their orbits, and that heat has power to melt lead. If the ignorant be led by the ambiguity of the word to conceive power in the sun or in heat to produce the effects attributed to them, this is a vulgar error which philosophy [i.e. of common sense] corrects. By what agents these effects are [immediately] produced we know not; but we have good reason to believe that they cannot be produced by inanimate matter.'

Reid also allows that, for anything we can tell, things which have no proper power of their own may be terms in a sequence that is subject to an absolute necessity of being the sequence that it is. But however this may be, it transcends our knowledge; we must be satisfied with the common sense conviction of persistent uniformities in fact pervading the universe of change, whether this fact is the result of a divine necessity or of arbitrary divine will. Natural uniformities are presupposed in all our reasoning about our natural surroundings, and without this presupposition things could not be reasoned about or formed into science. All our knowledge of natural events, beyond original perceptions of sense, consists in interpretation of the phenomena of which the senses make us aware. Upon this judgment of the common sense our inductions are all grounded, so that it may be called the inductive principle. Withdraw trust from it and experience becomes blind as a mole. We may feel what is present at the moment, but the distant and the future are wholly hid in darkness.

Power or intelligent agency is thus the exclusive characteristic of conscious persons: interpretable order is the characteristic of inanimate things. These are two correlative judgments or inspirations of our natural common sense upon