the distinction between free agency, as implied in morally responsible causation, and the mechanical order of nature with which physical sciences are exclusively concerned. 'The Reason,' to which Coleridge appeals, corresponds in function to 'the Common Sense' of Reid. It is described as fixed and final; as in all its decisions appealing to itself; and as 'much nearer to sense than the understanding,' for it is direct insight of truth, whereas understanding must refer all its judgments to premises. That man, because he is morally responsible, must originate, within his individual personality as their final centre, all acts for which he is responsible, is with Coleridge a postulate, 'the proof of which no man can give to another, yet every man may find for himself,' and so see the true meaning of the words power and causality. In short, this postulate is among the inspired revelations of the Common Sense that are contained in our share of Divine Reason. We may speak of understanding as 'human,' with its often discordant generalisations; but there can be no merely 'human' Reason. There neither is nor can be but one and the same Reason; the light without which the individual understanding would be darkness.
The philosophy that carefully measures its conclusions by the Common Sense found its way from Scotland into France early in this century, in arrest of the materialism and scepticism which had taken the place of the spiritual philosophy of Descartes and Pascal. In 1811 Royer Collard, eminent as a philosopher and a statesman, was made Professor of Philosophy in Paris. In that year, when he was preparing his lectures, he accidentally found a copy of Reid’s Inquiry at a book-stall near the Seine.
