This historic book may have numerous typos, missing text or index. Purchasers can download a free scanned copy of the original book (without typos) from the publisher. 1883. Not illustrated. Excerpt: ... that the less extensive can be easily derived from the more extensive. Lastly, the consequence is drawn, that the most universal idea of all, not having any other idea above it more extensive than itself, cannot be derived from any. This, therefore, is the primal idea; and in it one sees the possibility of the judgments (No. 5) which are necessary for the formation of all other ideas. article iv. Continuation. 972. What I have said of Reid shows that he was fully alive to the necessity of distinguishing sensation from the intellectual perception of bodies, but overlooked the middle term between the two, namely, the sensitive perception. Hence his contention that sensation and intellectual perception, although conjoined as to time, are entirely different in nature. Nevertheless Reid, in many parts of his writings, furnishes us with unmistakable evidence that his notions of the intellectual perception and of the idea of bodies, were far from clear and distinct. This he owed to the prejudices of his day, when for a man to suppose that there could be a source of knowledge higher than acquired sensation was enough to make him an object of derision.1 1 To see how general was the confusion of thought which followed the time of Locke, and how completely the distinction between sensations and ideas had been lost, it will suffice to observe how it became the fashion to apply the name of Idealists to Berkeley, Hume and their followers. These writers had deliberately set to themselves the task of reducing all human cognitions to sensation alone; and in support of their system they argued thus: 'The sensations are in us; therefore the external world is in us.' Hence, as they called sensations ideas, so they called themselves Idealists; and everybody gave them the same name; ...
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