existences, as was done by psychology. And Ferrier goes on to point out that this is not a subjective idealism, it is not a condition of the human soul alone, but it 'dwells apart, a mighty and independent system, a city fitted up and upheld by the living God.' And in authenticating this last belief Ferrier calls in internal convictions, 'common-sense,' to assist the evidence of speculative reason, where, had he followed more upon the lines of the great German Idealists, he might have done without it.
Now, Ferrier continues, we are safe against the cavils of scepticism; the metaphysical theory of perception steers clear of all the perplexities of representationalism; for it gives us in perception one only object, the perception of matter; the objectivity of this datum keeps us clear from subjective idealism.
From the perception of matter, a fact in which man merely participates, Ferrier infers a Divine mind, of which perceptions are the property: they are states of the everlasting intellect. The exercise of the senses is the condition upon which we are permitted to apprehend or participate in the objective perception of material things. This, shortly, is the position from which he starts.
