individually that it can inform me of the existence of other persons whose conscious life is numerically different from mine; that the free agency of a person is the only sort of power that we are obliged to recognise, persons being revealed as responsible powers in and through our moral nature; and that the powerless things of sense, of which we are immediately percipient in our sense perceptions, are interpretable for purposes of common life and science, inasmuch as their changes must be determined by natural laws, all reasoning being otherwise impossible—these I think are the chief 'inspirations' or 'revelations' of the Common Sense on which Reid enlarges. This account of those inspirations is not offered as complete; only as results, more or less fragmentary, reached by the deep and steady reflection of a long life.
Reid's philosophical appeal to the divine inspirations of the common sense, without which nothing can be proved, on behalf of truths which do not admit of direct logical proof, but only of a sort of philosophical justification, has been disparaged as an ignoble retreat from the standpoint of the philosopher, in the interest of popular prejudices and blind authority. It has been spoken of as an appeal from the reasoned judgments of the reflecting minority to the unreasoned opinions of the unreflecting majority, an opening for arbitrary dogmas to enter and crush free inquiry. This is the drift of the criticism of Priestley in last century, and of Ferrier in this, while Kantian critics complain of Reid's lazy arrest of philosophy at the level of ordinary beliefs. Besides this, what Reid claims as 'the chief merit of his philosophy'—that of questioning the common assumption that external things cannot present themselves in our perceptions, but only un-
