human, which falls short of omniscience, must ultimately turn, and those judgments that are reached by logical reasoning, corresponds to what the Greeks distinguished as noetic and dianoetic power of reason in man. Reid's genuine judgments of the common sense may be regarded as the divinely inspired response to questions which can be determined for man only by this ideal man latent in us all—judgments verified by the insanity that is implied in resisting them in our actions.
As obtrusive examples of judgments of the common sense, Reid takes the logically undemonstrable convictions (1) of the existence of things external to and independent of me and my perceptions; (2) of my individual personal existence and continuous personal identity; and (3) of the uniformity, and therefore interpretability, of nature, implying that I may form conclusions about what I have not experienced by what I have experienced. I cannot demonstrate the truth of these judgments: I can only justify them in reason by showing that human nature responds to them, and forbids me to reject them in my actions, on pain of being judged a lunatic, whatever I may say in my speculative theories. 'Such original and natural judgments,' he says, 'are part of the furniture which nature hath given to the human understanding. They are the inspiration of the Almighty. They serve to direct us in the common affairs of life, when our reasoning faculty would leave us in the dark; they are part of our constitution; all the discoveries of our reason are grounded upon them; they make up what is called the common sense of mankind. A remarkable deviation from them, arising from a disorder in the constitution, is what we call lunacy, as when a man believes that he is made of glass. When
