The Scottish Philosophy [94]
support. He must as far as possible clear tip the difficulties and perplexities in which the discussions in regard to them have become involved. In particular, he must show that while the reflex consideration of the ultimate principles of knowledge often lands us in difficulties, the principles them selves never lead us into positive contradictions; and that, therefore, while we allow that the human faculties are limited, we cannot admit that they are deceptive. This is what has been attempted by one philosopher after another since the days of Hume.
In fact, all later philosophy springs directly or indirectly from the thorough-going examination to which the Scotch sceptic had subjected received truths. It has been the aim of the Scottish school, as modified and developed by Reid, to throw back the scepticism of Hume. Reid tells us that he once believed the received doctrine of ideas so firmly as to embrace the whole of Berkeley's system along with it, till, on discovering the consequences to which it had been driven by Hume, he was led to review the whole theory and abandon it. Kant declares that he was roused from his dogmatic slumbers by the assaults of the Scottish sceptic, and was thus impelled to the task of repelling the attack. It is scarcely necessary to say that all other philosophies, deserving the name, which have {159} originated within the last hundred years, have ramified directly or indirectly from the Scottish and the German schools; one school, the French school of M. Cousin, seeking to combine the two.
It is interesting to observe the respective ways in which the Scottish and the German metaphysician sought to meet the great sceptic. It is evident that his assaults might be repelled at one or other of two places: either where the foe has entered, or after he has made certain advances. That the mind begins with impressions and goes on to ideas, which are mere reproductions of impressions,-this is the fundamental principle of Hume. Now this may be denied, I think should be denied. On what ground, we ask, does he allow the existence of impressions and ideas? When he answers, we can show him that on the same ground he must admit more; that he must allow that the mind has convictions in regard to its own existence, and the existence of external objects, and perceptions of moral goodness. But again, he may be met at the farther stages of his progress. He asserts that the mind can reach no truth except such as it gets from experience. It may be shown in opposition that it has an original furniture in the shape of tendencies and laws which lead to and guarantee necessary and eternal truth. It is interesting to observe that Reid met him at both these points. Reid made a very careful inquiry into the nature of the senses as inlets of knowledge; and showed that accompanying the sensation there is always an intuitive perception of an external world. He showed too, though he did not make so much of it as he might, that consciousness is a mental faculty and a source of knowledge. He farther met the sceptic at the more advanced point, and proved that the mind has a primitive reason or common-sense which decides at once that things are so and so; that every effect, for instance, must have a cause. I am not of opinion that Reid has thoroughly cleared up these subjects, that he has detected all that is in the senses, that he has unfolded fully the laws of intuition and its mode of operation; but he has established enough to repel the assaults of the sceptic.
Reid possessed many of the best qualities of his countrymen; in particular, he was shrewd and independent: but he was not {160} endowed with great powers of logical analysis. On the other hand, Kant was strong where Reid was weak; that is, in power of dissection and construction: but was deficient where Reid excelled, in patient observation. He neglected, as I think most unfortunately, to oppose the fundamental principle of Hume. He allows that the mind begins with in the sense of appearances, and these phenomena are just the
In fact, all later philosophy springs directly or indirectly from the thorough-going examination to which the Scotch sceptic had subjected received truths. It has been the aim of the Scottish school, as modified and developed by Reid, to throw back the scepticism of Hume. Reid tells us that he once believed the received doctrine of ideas so firmly as to embrace the whole of Berkeley's system along with it, till, on discovering the consequences to which it had been driven by Hume, he was led to review the whole theory and abandon it. Kant declares that he was roused from his dogmatic slumbers by the assaults of the Scottish sceptic, and was thus impelled to the task of repelling the attack. It is scarcely necessary to say that all other philosophies, deserving the name, which have {159} originated within the last hundred years, have ramified directly or indirectly from the Scottish and the German schools; one school, the French school of M. Cousin, seeking to combine the two.
It is interesting to observe the respective ways in which the Scottish and the German metaphysician sought to meet the great sceptic. It is evident that his assaults might be repelled at one or other of two places: either where the foe has entered, or after he has made certain advances. That the mind begins with impressions and goes on to ideas, which are mere reproductions of impressions,-this is the fundamental principle of Hume. Now this may be denied, I think should be denied. On what ground, we ask, does he allow the existence of impressions and ideas? When he answers, we can show him that on the same ground he must admit more; that he must allow that the mind has convictions in regard to its own existence, and the existence of external objects, and perceptions of moral goodness. But again, he may be met at the farther stages of his progress. He asserts that the mind can reach no truth except such as it gets from experience. It may be shown in opposition that it has an original furniture in the shape of tendencies and laws which lead to and guarantee necessary and eternal truth. It is interesting to observe that Reid met him at both these points. Reid made a very careful inquiry into the nature of the senses as inlets of knowledge; and showed that accompanying the sensation there is always an intuitive perception of an external world. He showed too, though he did not make so much of it as he might, that consciousness is a mental faculty and a source of knowledge. He farther met the sceptic at the more advanced point, and proved that the mind has a primitive reason or common-sense which decides at once that things are so and so; that every effect, for instance, must have a cause. I am not of opinion that Reid has thoroughly cleared up these subjects, that he has detected all that is in the senses, that he has unfolded fully the laws of intuition and its mode of operation; but he has established enough to repel the assaults of the sceptic.
Reid possessed many of the best qualities of his countrymen; in particular, he was shrewd and independent: but he was not {160} endowed with great powers of logical analysis. On the other hand, Kant was strong where Reid was weak; that is, in power of dissection and construction: but was deficient where Reid excelled, in patient observation. He neglected, as I think most unfortunately, to oppose the fundamental principle of Hume. He allows that the mind begins with