"Nor is it only proper we should in general indulge our inclination in the most elaborate philosophical researches, notwithstanding our sceptical principles, but also that we should yield (sic) to that propensity, which inclines us to be positive and certain in _particular points_, according to the light, in which we survey them in any _particular instant_. 'Tis easier to forbear all examination and inquiry, than to check ourselves in so natural a propensity, and guard against that assurance, which always arises from an exact and full survey of an object. On such an occasion we are apt not only to forget our scepticism, but even our modesty too; and make use of such terms as these, _'tis evident_, _'tis certain_, _'tis undeniable_; which a due deference to the public ought, perhaps, to prevent. I may have fallen into this fault after the example of others; but I here enter a _caveat_ against any objections, which may be offered on that head; and declare that such expressions were extorted from me by the present view of the object, and imply no dogmatical spirit, nor conceited idea of my own judgment, which are sentiments that I am sensible can become nobody, and a sceptic still less than any other.[121] * * * * * It is obvious to remark that no amount of easiness would maintain most minds in this balanced position of the pleasant know-nothing man. The general tendency would be to acknowledge the negative side alone. And it would be well if an absence of serious convictions, seriously asserted, and acted on, did not gradually weaken the sense of Responsibility by making Truth appear indifferent because unattainable. We, however, are just now more concerned with two other equally obvious comments. One, that Hume appears to take for granted the point at issue. Suppose it for argument's sake to be true that impressions and ideas (as described by him) make up our whole ordinary consciousness; does this shew that no latent power or entity exists by which we _become_ conscious of those passing trains? When impressed by colours, are we conscious of an optic nerve, retina, crystalline lens and other instrumental powers of vision? Can we, if we try, perceive by sense the nerve-currents brainwards, or the sensory which receives and compares them? In both cases (eye and inward eye) pathology affords an evidence of consciousness which happy health refuses us. The brainsick sense sees colours and phantoms which are not--the disordered mind dwells on impressions and ideas absolutely unreal, and acts on them as stern realities. And thus our own purely subjective states reveal to us our own subjectivity. 'Tis so in fevers, in lunacies, in vices--'tis so to the drowning or the desperate man. These mournful changes which pass over ourselves issue from an interior activity of self-ness and form one of its commonest verifications.