presupposes his perception of it. Our observation of matter begins absolutely with the perception of it. Observation always gives the perception of matter as the first term in the series, and not matter itself. To pretend (as Reid and Stewart do) that observation can go behind perception, and lay hold of matter before it has given rise to perception, this is too ludicrous a doctrine to be even mentioned; and we should not have alluded to it, but for the countenance which it has received from the two great apostles of common sense.
This last bold attempt, then, on the part of Reid and Stewart (for Stewart adopts the doctrine which he reports) to prop their tottering analysis on direct observation and experience, must be pronounced a failure. Reid's "plain statement of fact" is not a true statement of observed fact; it is a vicious statement of conjectured fact. Observation depones to the existence of the perception of matter as the first datum with which it has to deal, but it depones to the existence of nothing anterior to this.
But will not abstract thinking bear out the analysis by yielding to us matter per se as a legitimate inference of reason? No; it will do nothing of the kind. To make good this inference, observe what abstract thinking must do. It must bring under the notice of the mind matter per se (No. 1) as something which is not the perception of it (No. 2); but whenever thought tries to bring No. 1 under the notice of the mind, it is No. 2 (or the perception of matter)
