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An Inquiry into the Human Mind, on the Principles of Common Sense, by Thomas Reid
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The philosopher Thomas Reid (1710 – 1796), the founder of the Scottish School of Common Sense and, was with his contemporary David Hume, played an integral role in the Scottish Enlightenment.
Reid's classic treatise on phenomenology includes the following chapters:
Chapter I. Introduction
I. The importance of the subject, and the means of prosecuting it
II. The impediments to our knowledge of the mind
III. The present state of this part of philosophy—of Des Cartes, Nalebranche, and Locke
IV. Apology for those philosophers
V. Of Bishop Berkeley—the “Treatise of Human Nature”—and of scepticism
VII. The system of all these authors is the same and leads to scepticism
VIII. We ought not to despair of a better
Chapter II. Of Smelling
I. The order of proceeding.
II. The sensation considered abstractly
III. Sensation and its remembrance natural principles of belief
IV. Judgment and belief in some cases precede simple apprehension
V. Two theories of the nature of belief refuted. Conclusions from what hath been said
VI. Apology for metaphysical absurdities. Sensation without a sentient, a consequence of the theory of ideas. Consequences of this strange opinion
VII. The conception and belief of a sentient being or mind, is suggested by our constitution. The notion of relations not always got by comparing the related ideas
VIII. There is a quality or virtue in bodies, which we call their smell. How this is connected in the imagination with the sensation
IX. That there is a principle in human nature, from which the notion of this, as well as all other natural virtues or causes, is derived
X. Whether in sensations the mind is active or passive
Chapter III. Of Tasting
Chapter IV. Of Hearing
I. Variety of sounds. Their place and distance learned by custom, without reasoning
II. Of natural language
Chapter V. Of Touch
I. Of heat and cold
II. Of hardness and softness
III. Of natural signs
IV. Of hardness, and other primary qualities
VI. Of extension
VII. Of extension
VIII. Of the existence of a material world
IX. Of the systems of philosophers concerning the senses
Chapter VI. Of Seeing
I. The excellence and dignity of this faculty
II. Sight discovers almost nothing which the blind may not comprehend. The reason of this
III. Of the visible appearances of objects
IV. That colour is a quality of bodies, not a sensation of the mind
V. First inference from the preceding
VI. Second. That none of our sensations are resemblances of any of the qualities of bodies
VII. Of visible figure and extension
VIII. Some queries concerning visible figure answered
IX. Of the geometry of visibles
X. Of the parallel motion of the eyes
XI. Of our seeing objects erect by inverted images
XII. The same subject continued
XIII. Of seeing objects single with two eyes
XIV. Of the laws of vision in brute animals
XV. The phenomena of squinting considered hypothetically
XVI. Facts relating to squinting
XVII. Of the effect of custom in seeing objects single
XVIII. Of Dr. Porterfield’s account of single and double vision
XIX. Of Dr. Briggs's theory, and Sir Isaac Newton's conjecture on this subject
XX. Of perception in general
XXI. Of the process of nature in perception
XXII. Of the signs by which we learn to perceive distance from, the eye
XXIII. Of the signs used in these acquired perceptions
Chapter VII. Conclusion
- Sales Rank: #581395 in eBooks
- Published on: 2014-03-21
- Released on: 2014-03-21
- Format: Kindle eBook
About the Author
Thomas Reid (1710 1796) was a Scottish philosopher. The founder of the Scottish School of Common Sense, he played an integral role in the Scottish Enlightenment.
Most helpful customer reviews
9 of 9 people found the following review helpful.
Underrated philosopher's brilliant and persuasive analysis
By Donald G. Marshall
Contemporary philosophers have taken more interest in Thomas Reid, the 18th-century Scottish "common sense" philosopher, but by no means enough. Among his several important books, the "Inquiry" critiques the epistemological foundations of the tradition from Descartes, Locke, and Berkeley to Hume. He persuasively identifies a fundamental flaw in that tradition--namely, the notion that ideas are "impressions" left by sense objects on the mind and therefore in some respect "resemble" their objects. By completely separating the object and the idea, Reid anticipates the possibility that the neurological and mental representation of reality is something completely different from the actual world. His insistence that philosophy cannot explain our sensations but only describe them precisely and attentively and that doing so leads to rigorous insights anticipates Husserl with astonishing prescience. He even explains why such descriptions are hard to come by--the "natural attitude" (Husserl's term) is simply to pass through ideas to objects and is inherently inattentive to the ideas themselves. Most interesting is his amazing reinterpretation of causality in semiotic terms as a process by which one thing "signifies" automatically and irresistibly another to our minds. This far-reaching idea deserves full exploration. Reid came from a family of doctors and scientists, and his lengthy discussion of vision shows his strong bias toward empirical investigation of facts. On the one hand, Reid rejects Hume's skepticism as an entirely airy abstraction by philosophy that the skeptic himself abandons in everyday life (as Hume himself knew well) and on the other he never lapses into the excessive rationalism of Kant, which imposes philosophical structures on empirical facts. There are many passages where Reid conducts a kind of "ordinary language analysis" (often with a very Wittgensteinian flavor) that persuasively critiques extreme views in the tradition he rejects because of its inevitable skepticism. Reid has very accurately diagnosed the fundamental failures of the Cartesian-Lockeian tradition and offered a persuasive alternative in a way that recalls the displacement of a desiccated neo-Kantianism by phenomenology. This is a book no one interested not just in the history of philosophy but in fundamental philosophical questions should miss.
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