All reasoning, then, I repeat, whether sceptical or dogmatical, must take for granted, as its primary evidence, the truth of certain propositions, admitted _intuitively_, and independently of the reasoning, which follows, but cannot precede, the perception of their truth; and hence, as we cannot suppose that the subsequent ratiocination, though it may afford room for errors in the process, can at all add evidence to these primary truths; which, as directly believed, are themselves the ultimate evidence of each successive proposition, down to the last result of the longest argument; we must admit that our identity, if it be felt by us intuitively, and felt universally, immediately, irresistibly, is founded on the very same authority as the most exact logical demonstration, with this additional advantage, that it is not subject to those possibilities of error in the steps of the demonstration, from which no long series of reasoning can be exempt. So little accustomed are we, however, to think of this primary fundamental evidence of every reasoning, while we give our whole attention to the consecutive propositions which derive from it their force, that we learn, in this manner, to consider truth and reasoning as necessarily connected, and to regard the assertion of truths that do not flow from reasoning, as the assertion of something which it would be equally unworthy of philosophy to assert or to admit; though every assertion and every admission, which the profoundest reasoner can make, must, as we have seen, involve the direct or indirect statement of some truth of this kind. Nor is it wonderful that we should thus think more of the reasoning itself, than of the foundation of the reasoning; since the _first truths_, which give force to reasoning but require no reasoning to establish them, must necessarily be of a kind which all admit, and which, therefore, as always believed by us, and undisputed by others, have excited no interest in discussion, and have never seemed to add to our stock of knowledge, like the results of reasoning, which have added to it truth after truth. Yet that they are thus uninteresting to us, is the effect only of their primary, and universal, and permanent force. They are the only truths, in short, which every one admits; and they seem to us unworthy of being maintained as truths, merely because they are the only truths which are so irresistible in evidence, as to preclude the possibility of a denial. It is not as the primary evidence of all our processes of reasoning, however, that they are chiefly valuable. Every action of our lives is an exemplification of some one or other of these truths, as practically felt by us. Why do we believe, that what we remember truly took place, and that the course of nature will be in future such as we have already observed it? Without the belief of these physical truths, we could not exist a day, and yet there is no _reasoning_ from which they can be inferred.