Human nature or final reason protests, on the other hand, when the material world is believed to be so unreal that I cannot by means of it find that there are other human beings. The impotence of all things presented to the senses does not contradict reason in the common sense in the way the impotence, and consequent irresponsibility, of man does.
But Reid, I think, makes too little of the service of philosophical reflection, in quickening into conscious life in the individual the postulates on which human knowledge and conduct finally turn, and in developing their meaning. Such primary assumptions as the real existence of outward things; our own individual personal existence; and the existence of God, are held with very different degrees of intelligence, by the indolent and thoughtless and by those who reflect. Advance in philosophy is advance in interpreting the meaning of each of these three postulates, and of their mutual relations, as seen in an improved conception of what 'matter' means, what 'self' means, and what 'God' means. The common sense or final reason of man is developed in different degrees in different persons, in different places, at different periods of human history, and in the same person at different times in his life. It is not individually independent of evolutionary law; although its genuine constituents are latent in each man and may be made to respond to an adequate appeal. The practical reason of the common sense, while not founded on but presupposed in philosophy, may nevertheless be deepened and enlightened in each man by reflection and criticism. Its final action is therefore far from superseding the philosopher, who has to systematise man’s advancing experience of the universe in the light of an idealised
