Rebecca Copenhaver

: Some critics find that Thomas Reid thinks the mind especially problematic, "hid in impenetrable darkness". I disagree. Reid does not hold that mind, more than body, resists explanation by the new science. The physical sciences have made great progress because they were transformed by the Newtonian revolution, and the key transformation was to stop looking for causes. Reid's harsh words are a call for methodological reform, consonant with his lifelong pursuit of a science of mind and also with his frequent (though overlooked) optimism about such a science

Some interpret Reid’s notion of a moral sense as merely analogical. Others understand it as a species of acquired perception. To understand Reid’s account of the moral sense, we must draw from his theory of perception and his theory of aesthetic experience, each of which illuminate the nature and operation of the moral faculty. I argue that, on Reid’s view, the moral faculty is neither affective nor rational, but representational. It is a discrete, basic, capacity for representing the real moral properties of humans and human conduct.

This volume offers a fresh view of the work of Thomas Reid, a leading figure in the history of eighteenth-century philosophy. A team of leading experts in the field explore the significance of Reid's thought in his time and ours, focusing in particular on three broad themes: mind, knowledge, and value. Together, they argue that Reid's philosophy is about developing agents in a rich world of objects and values, agents with intellectual and active powers whose regularity is productive. Though such agents are equipped at first with rudimentary abilities, those abilities are responsive. Our powers consist in a fundamental and on-going engagement with the world, a world that calls on us to be flexible, sensitive, astute, and ultimately, practical. Thomas Reid on Mind, Knowledge, and Value represents both the vitality of Reid's work, and the ways in which current philosophers are engaging with his ideas