  Reid’s second complaint concerns the role Locke assigns to reflection, construed as the awareness we have of the contents and operations of our own minds. Reid doesn’t dismiss this use of the term as illegitimate, but he does suggest it is a good deal narrower than the ordinary (and thus more proper) use, which allows reflection to encompass reasoning, judging, and remembering what is past. The latter is of particular relevance, for Reid goes on to argue without memory to inform us of what we have already experienced, we could never arrive at a concept of succession. Consequently, since ‘reflection’ construed in Locke’s narrow, quasi-technical way doesn’t involve memory, Locke was mistaken in thinking that reflection – of this sort at least – could ever furnish us with our concept of succession.