or unconscious inference, how much is mental interpretation, and how doubtful is the residuum which can be regarded as crude datum. From these facts it is argued by the psychologists that the notion of a datum passively received by the mind is a delusion, and it is argued by the physiologists that even if a pure datum of sense could be obtained by the analysis of experience, still this datum could not belong, as common sense supposes, to the outer world, since its whole nature is conditioned by our nerves and sense organs, changing as they change in ways which it is thought impossible to connect with any change in the matter supposed to be perceived. This physiologist's argument is exposed to the rejoinder, more specious than solid, that our knowledge of the existence of the sense organs and nerves is obtained by that very process which the physiologist has been engaged in discrediting, since the existence of the nerves and sense organs is only known through the evidence of the senses themselves. This argument may prove that some reinterpretation of the results of physiology is necessary before they can acquire metaphysical validity. But it does not upset the physiological argument in so far as this constitutes merely a reductio ad absurdum of naïve realism.
These various lines of argument prove, I think, that some part of the beliefs of common sense must be abandoned. They prove that, if we take these beliefs as a whole, we are forced into conclusions which are in part self-contradictory; but such arguments cannot of themselves decide what portion of our common-sense beliefs is in need of correction. Common sense believes that what we see is physical, outside the mind, and continuing to exist if we shut our eyes or turn them in another direction. I believe that common sense is right in
