An Enquiry Concerning Human Understanding by David Hume (good e books to read TXT) 📖
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connecting proposition or intermediate step, which supports the
understanding in this conclusion. But as the question is yet new, every
reader may not trust so far to his own penetration, as to conclude,
because an argument escapes his enquiry, that therefore it does not
really exist. For this reason it may be requisite to venture upon a more
difficult task; and enumerating all the branches of human knowledge,
endeavour to show that none of them can afford such an argument.
All reasonings may be divided into two kinds, namely, demonstrative
reasoning, or that concerning relations of ideas, and moral reasoning,
or that concerning matter of tact and existence. That there are no
demonstrative arguments in the case seems evident; since it implies no
contradiction that the course of nature may change, and that an object,
seemingly like those which we have experienced, may be attended with
different or contrary effects. May I not clearly and distinctly conceive
that a body, falling from the clouds, and which, in all other respects,
resembles snow, has yet the taste of salt or feeling of fire? Is there
any more intelligible proposition than to affirm, that all the trees
will flourish in December and January, and decay in May and June? Now
whatever is intelligible, and can be distinctly conceived, implies no
contradiction, and can never be proved false by any demonstrative
argument or abstract reasoning � priori.
If we be, therefore, engaged by arguments to put trust in past
experience, and make it the standard of our future judgement, these
arguments must be probable only, or such as regard matter of fact and
real existence, according to the division above mentioned. But that
there is no argument of this kind, must appear, if our explication of
that species of reasoning be admitted as solid and satisfactory. We have
said that all arguments concerning existence are founded on the relation
of cause and effect; that our knowledge of that relation is derived
entirely from experience; and that all our experimental conclusions
proceed upon the supposition that the future will be conformable to the
past. To endeavour, therefore, the proof of this last supposition by
probable arguments, or arguments regarding existence, must be evidently
going in a circle, and taking that for granted, which is the very point
in question.
31. In reality, all arguments from experience are founded on the
similarity which we discover among natural objects, and by which we are
induced to expect effects similar to those which we have found to follow
from such objects. And though none but a fool or madman will ever
pretend to dispute the authority of experience, or to reject that great
guide of human life, it may surely be allowed a philosopher to have so
much curiosity at least as to examine the principle of human nature,
which gives this mighty authority to experience, and makes us draw
advantage from that similarity which nature has placed among different
objects. From causes which appear similar we expect similar effects.
This is the sum of all our experimental conclusions. Now it seems
evident that, if this conclusion were formed by reason, it would be as
perfect at first, and upon one instance, as after ever so long a course
of experience. But the case is far otherwise. Nothing so like as eggs;
yet no one, on account of this appearing similarity, expects the same
taste and relish in all of them. It is only after a long course of
uniform experiments in any kind, that we attain a firm reliance and
security with regard to a particular event. Now where is that process of
reasoning which, from one instance, draws a conclusion, so different
from that which it infers from a hundred instances that are nowise
different from that single one? This question I propose as much for the
sake of information, as with an intention of raising difficulties. I
cannot find, I cannot imagine any such reasoning. But I keep my mind
still open to instruction, if any one will vouchsafe to bestow it on me.
32. Should it be said that, from a number of uniform experiments, we
infer a connexion between the sensible qualities and the secret
powers; this, I must confess, seems the same difficulty, couched in
different terms. The question still recurs, on what process of argument
this inference is founded? Where is the medium, the interposing ideas,
which join propositions so very wide of each other? It is confessed that
the colour, consistence, and other sensible qualities of bread appear
not, of themselves, to have any connexion with the secret powers of
nourishment and support. For otherwise we could infer these secret
powers from the first appearance of these sensible qualities, without
the aid of experience; contrary to the sentiment of all philosophers,
and contrary to plain matter of fact. Here, then, is our natural state
of ignorance with regard to the powers and influence of all objects. How
is this remedied by experience? It only shows us a number of uniform
effects, resulting from certain objects, and teaches us that those
particular objects, at that particular time, were endowed with such
powers and forces. When a new object, endowed with similar sensible
qualities, is produced, we expect similar powers and forces, and look
for a like effect. From a body of like colour and consistence with bread
we expect like nourishment and support. But this surely is a step or
progress of the mind, which wants to be explained. When a man says, _I
have found, in all past instances, such sensible qualities conjoined
with such secret powers_. And when he says, _Similar sensible qualities
will always be conjoined with similar secret powers_, he is not guilty
of a tautology, nor are these propositions in any respect the same. You
say that the one proposition is an inference from the other. But you
must confess that the inference is not intuitive; neither is it
demonstrative: Of what nature is it, then? To say it is experimental, is
begging the question. For all inferences from experience suppose, as
their foundation, that the future will resemble the past, and that
similar powers will be conjoined with similar sensible qualities. If
there be any suspicion that the course of nature may change, and that
the past may be no rule for the future, all experience becomes useless,
and can give rise to no inference or conclusion. It is impossible,
therefore, that any arguments from experience can prove this resemblance
of the past to the future; since all these arguments are founded on the
supposition of that resemblance. Let the course of things be allowed
hitherto ever so regular; that alone, without some new argument or
inference, proves not that, for the future, it will continue so. In vain
do you pretend to have learned the nature of bodies from your past
experience. Their secret nature, and consequently all their effects and
influence, may change, without any change in their sensible qualities.
This happens sometimes, and with regard to some objects: Why may it not
happen always, and with regard to all objects? What logic, what process
of argument secures you against this supposition? My practice, you say,
refutes my doubts. But you mistake the purport of my question. As an
agent, I am quite satisfied in the point; but as a philosopher, who has
some share of curiosity, I will not say scepticism, I want to learn the
foundation of this inference. No reading, no enquiry has yet been able
to remove my difficulty, or give me satisfaction in a matter of such
importance. Can I do better than propose the difficulty to the public,
even though, perhaps, I have small hopes of obtaining a solution? We
shall at least, by this means, be sensible of our ignorance, if we do
not augment our knowledge.
33. I must confess that a man is guilty of unpardonable arrogance who
concludes, because an argument has escaped his own investigation, that
therefore it does not really exist. I must also confess that, though all
the learned, for several ages, should have employed themselves in
fruitless search upon any subject, it may still, perhaps, be rash to
conclude positively that the subject must, therefore, pass all human
comprehension. Even though we examine all the sources of our knowledge,
and conclude them unfit for such a subject, there may still remain a
suspicion, that the enumeration is not complete, or the examination not
accurate. But with regard to the present subject, there are some
considerations which seem to remove all this accusation of arrogance or
suspicion of mistake.
It is certain that the most ignorant and stupid peasants—nay infants,
nay even brute beasts—improve by experience, and learn the qualities of
natural objects, by observing the effects which result from them. When a
child has felt the sensation of pain from touching the flame of a
candle, he will be careful not to put his hand near any candle; but will
expect a similar effect from a cause which is similar in its sensible
qualities and appearance. If you assert, therefore, that the
understanding of the child is led into this conclusion by any process of
argument or ratiocination, I may justly require you to produce that
argument; nor have you any pretence to refuse so equitable a demand. You
cannot say that the argument is abstruse, and may possibly escape your
enquiry; since you confess that it is obvious to the capacity of a mere
infant. If you hesitate, therefore, a moment, or if, after reflection,
you produce any intricate or profound argument, you, in a manner, give
up the question, and confess that it is not reasoning which engages us
to suppose the past resembling the future, and to expect similar effects
from causes which are, to appearance, similar. This is the proposition
which I intended to enforce in the present section. If I be right, I
pretend not to have made any mighty discovery. And if I be wrong, I must
acknowledge myself to be indeed a very backward scholar; since I cannot
now discover an argument which, it seems, was perfectly familiar to me
long before I was out of my cradle.
SECTION V.
SCEPTICAL SOLUTION OF THESE DOUBTS.
PART I.
34. The passion for philosophy, like that for religion, seems liable to
this inconvenience, that, though it aims at the correction of our
manners, and extirpation of our vices, it may only serve, by imprudent
management, to foster a predominant inclination, and push the mind, with
more determined resolution, towards that side which already draws too
much, by the bias and propensity of the natural temper. It is certain
that, while we aspire to the magnanimous firmness of the philosophic
sage, and endeavour to confine our pleasures altogether within our own
minds, we may, at last, render our philosophy like that of Epictetus,
and other Stoics, only a more refined system of selfishness, and
reason ourselves out of all virtue as well as social enjoyment. While we
study with attention the vanity of human life, and turn all our thoughts
towards the empty and transitory nature of riches and honours, we are,
perhaps, all the while flattering our natural indolence, which, hating
the bustle of the world, and drudgery of business, seeks a pretence of
reason to give itself a full and uncontrolled indulgence. There is,
however, one species of philosophy which seems little liable to this
inconvenience, and that because it strikes in with no disorderly passion
of the human mind, nor can mingle itself with any natural affection or
propensity; and that is the Academic or Sceptical philosophy. The
academics always talk of doubt and suspense of judgement, of danger in
hasty determinations, of confining to very narrow bounds the enquiries
of the understanding, and of renouncing all speculations which lie not
within
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