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 reasonable, but its judgments are not conclusions originally deduced from premises.

It must also be remembered that the Reidian protest on behalf of a philosophical recognition of the blended judgment and feeling which makes this common reason that is more or less consciously alive in all men, is a protest on behalf of the regulative authority of this reason in its genuine integrity. All philosophical systems, so far, proceed upon and acknowledge its judgments; but, as it seemed to Reid, often only after spoiling them. He made it his particular mission to restore them in their genuine integrity to philosophy as the prime factors of all true theories. In perception does the outward reality actually appear, extended as it really is, without any unextended medium interposed, exactly as the internal reality of a pain or a pleasure appears without a medium, when I am conscious of being pained or pleased? If so, let us then, Reid would say, accept this fact as final, even although we cannot account for it; instead of perverting it by supposing that the external reality is one thing, and the immediately perceived object of which alone we are curious a different thing;—dreaming that this supposed internal object, as its copy, explains our perception of the external object that is imperceptible. Again, according to genuine common sense, the 'self' which I am obliged to presuppose is invisible; my body or my brain is external to it, as much so as the sun and moon are; for they are all parts of the material world—all objects of my senses—unlike my proper personality, which is approached only through the inner consciousness, and not at all through perception of the senses. Here, too, Reid protests on behalf of the genuine common sense, and against the scientifically