disclaimed the representative theory, but he embraced its premises, and thus he virtually ratified the conclusions of the very system which he clamorously denounced. In his language he is opposed to representationism, but in his doctrine he lends it the strongest support by accepting as the foundation of his philosophy an analysis of the perception of matter.
In regard to the second end which Dr Reid is supposed to have overtaken—the establishment of a doctrine of intuitive as opposed to a doctrine of representative perception—it is unnecessary to say much. If we have proved him to be a representationist, he cannot be held to be an intuitionist. Indeed, a doctrine of intuitive perception is a sheer impossibility upon his principles. A doctrine of intuition implies that the mind in perceiving matter has only one, namely, a proximate object. But the analysis of the perception of matter always yields, as its result, a remote as well as a proximate object. The proximate object is the perception, the remote object is the reality. And thus the analysis of the given fact necessarily renders abortive every endeavour to construct a doctrine of intuitive perception. The attempt must end in representationism. The only basis for a doctrine of intuitive perception which will never give way, is a resolute forbearance from all analysis of the fact. Do not tamper with it, and you are safe.
Such is the judgment which we are reluctantly compelled to pronounce on the philosophy of Dr Reid in reference to its two cardinal claims, the refutation of the ideal theory, and the establishment of a truer doctrine—a doctrine of intuitive perception. In neither of these undertakings do we think that he has succeeded, and we have exhibited the grounds of our opinion. We do not blame him for this: he simply missed his way at the outset. Representationism could not possibly be avoided, neither could intuitionism be possibly fallen in with, on the analytic road which he took.
But we have not yet done with the consideration of the psychological or analytic doctrine of perception. We proceed to examine the entanglements in which reason gets involved when she accepts the perception of matter not in its natural and indissoluble unity, but as analysed by philosophers into a mental and a material factor. We have still an eye to Dr Reid. He came to the rescue of reason—how did it fare with him in the struggle?
The analysis so often referred to affords a starting-point, as has been shown, to representationism: it is also the tap-root of scepticism and idealism. These four things hang together in an inevitable sequence. Scepticism and idealism dog representationism, and representationism dogs the analysis of the perception of matter, just as obstinately as substance is dogged by shadow. More explicitly stated, the order in which they move is this: The analysis divides the perception of matter into perception and matter—two separate things. Upon this, representationism declares, that the perception is the proximate, and that the matter is the remote, object of the mind. Then scepticism declares, that the existence of the matter which has been separated from the perception is problematical, because it is not the direct object of consciousness, and is consequently hypothetical. And, last of all, idealism takes up the ball and declares, that this hypothetical matter is not only problematical, but that it is non-existent. These are the perplexities which rise up to embarrass reason whenever she is weak enough to accept from philosophers their analysis of the perception of matter. They are only the just punishment of her infatuated facility. But what has Reid done to extricate reason from her embarrassments?
We must remember that Reid commenced with analysis, and that consequently he embraced representationism, in its spirit, if not positively in its letter. But how did he evade the fangs of scepticism and idealism, to say nothing of destroying, these sleuth-hounds which on this road were sure to be down upon his track the moment they got wind of him? We put the question in a less figurative form: When scepticism
