opinion; because the meaning of number is definite and universally
agreed on, there being no nation that affixes a different value to the
units, which are the elements of all ulterior numerative progression;
and although, in different languages, they are called by different
names, as [Greek: Deka], _decem_, _dieci_, _dix_,--_taihun_, _tyn_,
_zehn_, _tien_, _ten_, yet they have an identical meaning, and
denominate the same thing; and notwithstanding the Roman and Arabic
symbols are of different character, they represent the same number,
whether we employ X or 10. It is owing to this identity of meaning, that
the reasoning in numbers is subject to no diversity of opinion.

The names of those things which have an actual existence, and can be
submitted to the inquisition of our senses, or are capable of being
analysed, are subject to comparatively little error, when we reason
concerning them, because their character is defined by observation and
experiment: but we have terms to designate that which cannot immediately
be submitted to the analytic operations of our senses, and which has no
palpable existence; and from the undefined nature of these, the greatest
discord and confusion have prevailed when we reason concerning them; as
the terms, humanity, charity, benevolence, living principle,
organisation, materialism, political expediency, taste, liberty,
legitimacy, and a thousand besides.

In order to proceed regularly with this subject, it appears that our
reasonings may be employed concerning things, or the objects in nature,
and on terms which are not the immediate representatives of natural
phenomena, but as they have been denominated general or abstract; and
which are intended to be the verbal representatives of multitudes of
objects arbitrarily classed, or of opinions comprised under such term.

That reason is not an inherent, peculiar, and independent faculty of the
human mind, receives a strong confirmation from considering, that it
cannot be voluntarily exerted on subjects of discussion, but requires,
as the indispensable condition of its operation, the basis of knowledge,
which is to be understood to mean, the result of observation and
experiment: for the mere employment of language, on a subject with which
we are unacquainted, is but idle prating and a lavishment of words. To
reason, is to adapt our means, that is, our knowledge, for the
attainment of the end or object proposed: it is the estimate or
admeasur