rooted in delusion, and that the primitive convictions of common sense must be accepted as infallible. If the sceptic admits that we have a natural belief in the independent existence of matter, there is an end to him: Dr Reid's victory is secure. This first tactic is a feeble and mistaken manœuvre.
The second Sceptical Tactic.—This position is not so easily turned. The stronghold of the sceptic and idealist is this: they deny the primitive belief to which Dr Reid appeals to be the fact. It is not true, they say, that any man believes in the independent existence of matter. And this is perfectly obvious the moment that it is explained. Matter in its independent existence, matter per se, is matter disengaged in thought from all perception of it present or remembered. Now, does any man believe in the existence of such matter? Unquestionably not. No man by any possibility can. What the matter is which man really believes in shall be explained when we come to speak of the metaphysical solution of the problem, perhaps sooner. Meanwhile we remark that Dr Reid's appeal to the conviction of common sense in favour of the existence of matter per se, is rebutted, and in our opinion triumphantly, by the denial on the part of scepticism and idealism that any such belief exists. Scepticism and idealism not only deny the independent existence of matter, but they deny that any man believes in the independent existence of matter. And in this denial they are most indubitably right. For observe what such a belief requires
