thing which tends to the improvement of them, as well as to every thing else that contributes to the felicity of your country, leave me no room to doubt of your favourable acceptance of this essay, as the fruit of my industry in a profession wherein I was accountable to your lordship; and as a testimony of the great esteem and respect wherewith I have the honour to be, My Lord,

Your Lordship's

most obliged, and

most devoted servant,

THOMAS REID.

AN

INQUIRY INTO THE HUMAN MIND.

CHAPTER I.

INTRODUCTION.

SECTION I.

THE IMPORTANCE OF THE SUBJECT, AND THE MEANS OF PROSECUTING IT.

THE fabric of the human mind is curious and wonderful, as well as that of the human body. The faculties of the one are with no less wisdom adapted to their several ends, than the organs of the other. Nay, it is reasonable to think, that as the mind is a nobler work, and of a higher order than the body, even more of the wisdom and skill of the Divine Architect hath been employed in its structure. It is therefore a subject highly worthy of inquiry on its own account, but still more worthy on account of the extensive influence which the knowledge of it hath over every other branch of science.

In the arts and sciences which have least connexion with the mind, its faculties are the engines which we must employ; and the better we understand their nature and use, their defects and disorders, the more skilfully we shall apply them, and with the greater success. But in the noblest arts, the mind is also the subject upon which we operate. The painter, the poet, the actor, the orator, the moralist, and the statesman, attempt to operate upon the mind in different ways, and for different ends; and they succeed, according as they touch properly the strings of the human frame. Nor can their several arts ever stand on à solid foundation, or rise to the dignity of science, until they are built on the principles of the human constitution.

Wise men now agree, or ought to agree in this, that there is but one way to the knowledge of nature's works; the way of observation and experiment. By our constitution, we have a strong propensity to trace particular facts and observations to general rules, and to apply such general rules to account for other effects, or to direct us in the production of them. This

procedure of the understanding is familiar to every human creature in the common affairs of life, and it is the only one by which any real discovery in philosophy can be made.

The man who first discovered that cold freezes water, and that heat turns it into vapour, proceeded on the same general principles, and in the same method, by which Newton discovered the law of gravitation, and the properties of light. His regula philosophandi are maxims of common sense, and are practised every day in common life; and he who philosophizes by other rules, either concerning the material system, or concerning the mind, mistakes his aim.

Conjectures and theories are the creatures of men, and will always be found very unlike the creatures of God. If we would know the works of God, we must consult themselves with attention and humility, without daring to add any thing of ours to what they declare. A just interpretation of nature is the only sound and orthodox philosophy: whatever we add of our own, is apocryphal, and of no authority.

All our curious theories of the formation of the earth, of the generation of animals, of the origin of natural and moral evil, so far as they go beyond a just induction from facts, are vanity and folly, no less than the vortices of Des Cartes, or the Archæus of Paracelsus. Perhaps the philosophy of the mind has been no less adulterated by theories than that of the material system. The theory of ideas is indeed very ancient, and hath been very universally received; but as neither of these titles can give it authenticity, they ought not to screen it from a free and candid examination; especially in this age, when it hath produced a system of skepticism, that seems to triumph over all science, and even over the dictates of common sense.

All that we know of the body, is owing to anatomical dissection and observation, and it must be by anatomy of the mind that we can discover its powers and principles.

SECTION II.

THE IMPEDIMENTS TO OUR KNOWLEDGE OF THE MIND.

BUT it must be acknowledged, that this kind of anatomy is much more difficult than the other; and therefore it needs not seem strange, that mankind have made less progress in it. To attend accurately to the operation of our minds, and make them an object of thought, is no easy matter even to the contemplative, and to the bulk of mankind is next to impossible.

An anatomist who hath happy opportunities, may have access to examine with his own eyes, and with equal accuracy, bodies

of all different ages, sexes, and conditions; so that, what is defective, obscure, or preternatural in one, may be discerned clearly, and in its most perfect state, in another. But the anatomist of the mind cannot have the same advantage. It is his own mind only that he can examine, with any degree of accuracy and distinctness. This is the only subject he can look into. He may, from outward signs, collect the operations of other minds; but these signs are for the most part ambiguous, and must be interpreted by what he perceives within himself.

So that if a philosopher could delineate to us, distinctly and methodically, all the operations of the thinking principle within him, which no man was ever able to do, this would be only the anatomy of one particular subject; which would be both deficient and erroneous, if applied to human nature in general. For a little reflection may satisfy us, that the difference of minds is greater than that of any other beings which we consider as of the same species.

Of the various powers and faculties we possess, there are some which nature seems both to have planted and reared, so as to have left nothing to human industry. Such are the powers which we have in common with the brutes, and which are necessary to the preservation of the individual, or the continuance of the kind. There are other powers, of which nature hath only planted the seeds in our minds, but hath left the rearing of them to human culture. It is by the proper culture of these that we are capable of all those improvements in intellectuals, in taste, and in morals, which exalt and dignify human nature; while on the other hand, the neglect or perversion of them makes its degeneracy and corruption.

The two-legged animal that eats of nature's dainties, what his taste or appetite craves, and satisfies his thirst at the crystal fountain, who propagates his kind as occasion and lust prompt, repels injuries, and takes alternate labour and repose, is, like a tree in the forest, purely of nature's growth. But this same savage hath within him the seeds of the logician, the man of taste and breeding, the orator, the statesman, the man of virtue, and the saint; which seeds, though planted in his mind by nature, yet, through want of culture and exercise, must lie for ever buried, and be hardly perceivable by himself or by others.

The lowest degree of social life will bring to light some of those principles which lay hid in the savage state: and according to his training, and company, and manner of life, some of them, either by their native vigour, or by the force of culture, will thrive and grow up to great perfection; others will be strangely perverted from their natural form; and others checked, or perhaps quite eradicated.

This makes human nature so various and multiform in the individuals that partake of it, that, in point of morals and intel

lectual endowments, it fills up all that gap which we conceive to be between brutes and devils below, and the celestial orders above and such a prodigious diversity of minds must make it extremely difficult to discover the common principles of the species.

The language of philosophers, with regard to the original faculties of the mind, is so adapted to the prevailing system, that it cannot fit any other; like a coat that fits the man for whom it was made, and shows him to advantage, which yet will set very awkard upon one of a different make, although perhaps as handsome and as well proportioned. It is hardly possible to make any innovation in our philosophy concerning the mind and its operations, without using new words and phrases, or giving a different meaning to those that are received; a liberty which, even when necessary, creates prejudice and misconstruction, and which must wait the sanction of time to authorize it. For innovations in language, like those in religion and government, are always suspected and disliked by the many, till use has made them familiar, and prescription hath given them a title.

If the original perceptions and notions of the mind were to make their appearance single and unmixed, as we first received them from the hand of nature, one accustomed to reflection would have less difficulty in tracing them; but before we are capable of reflection, they are so mixed, compounded, and decompounded, by habits, associations, and abstractions, that it is hard to know what they were originally. The mind may in this respect be compared to an apothecary or a chemist, whose materials indeed are furnished by nature; but for the purposes of his art, he mixes, compounds, dissolves, evaporates, and sublimes them, till they are put on a quite different appearance; so that it is very difficult to know what they were at first, and much more to bring them back to their original and natural form. And this work of the mind is not carried on by deliberate acts of mature reason, which we might recollect, but by means of instincts, habits, associations, and other principles, which operate before we come to the use of reason; so that it is extremely difficult for the mind to return upon its own footsteps, and trace back those operations which have employed it since it first began to think and to act.

Could we obtain a distinct and full history of all that hath passed in the mind of a child from the beginning of life and sensation, till it grows up to the use of reason; how its infant faculties began to work, and how they brought forth and ripened all the various notions, opinions, and sentiments, which we find in ourselves when we come to be capable of reflection: this would be a treasure of natural history, which would probably give more light into the human faculties, than all the systems of philosophers about them since the beginning of the world. But it is in