An Enquiry Concerning Human Understanding by David Hume (good e books to read TXT) 📖
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prove the reality of the foregoing principle.
42. We may add force to these experiments by others of a different kind,
in considering the effects of contiguity as well as of resemblance.
It is certain that distance diminishes the force of every idea, and
that, upon our approach to any object; though it does not discover
itself to our senses; it operates upon the mind with an influence, which
imitates an immediate impression. The thinking on any object readily
transports the mind to what is contiguous; but it is only the actual
presence of an object, that transports it with a superior vivacity. When
I am a few miles from home, whatever relates to it touches me more
nearly than when I am two hundred leagues distant; though even at that
distance the reflecting on any thing in the neighbourhood of my friends
or family naturally produces an idea of them. But as in this latter
case, both the objects of the mind are ideas; notwithstanding there is
an easy transition between them; that transition alone is not able to
give a superior vivacity to any of the ideas, for want of some immediate
impression[8].
[8] ‘Naturane nobis, inquit, datum dicam, an errore quodam, ut,
cum ea loca videamus, in quibus memoria dignos viros
acceperimus multum esse versatos, magis moveamur, quam siquando
eorum ipsorum aut facta audiamus aut scriptum aliquod legamus?
Velut ego nunc moveor. Venit enim mihi Plato in mentem, quera
accepimus primum hic disputare solitum: cuius etiam illi
hortuli propinqui non memoriam solum mihi afferunt, sed ipsum
videntur in conspectu meo hic ponere. Hic Speusippus, hic
Xenocrates, hic eius auditor Polemo; cuius ipsa illa sessio
fuit, quam videmus. Equidem etiam curiam nostram, Hostiliam
dico, non hanc novam, quae mihi minor esse videtur postquam est
maior, solebam intuens, Scipionem, Catonem, Laelium, nostrum
vero in primis avum cogitare. Tanta vis admonitionis est in
locis; ut non sine causa ex his memoriae deducta sit
disciplina.’
Cicero de Finibus. Lib. v.
43. No one can doubt but causation has the same influence as the other
two relations of resemblance and contiguity. Superstitious people are
fond of the reliques of saints and holy men, for the same reason, that
they seek after types or images, in order to enliven their devotion, and
give them a more intimate and strong conception of those exemplary
lives, which they desire to imitate. Now it is evident, that one of the
best reliques, which a devotee could procure, would be the handywork of
a saint; and if his cloaths and furniture are ever to be considered in
this light, it is because they were once at his disposal, and were moved
and affected by him; in which respect they are to be considered as
imperfect effects, and as connected with him by a shorter chain of
consequences than any of those, by which we learn the reality of his
existence.
Suppose, that the son of a friend, who had been long dead or absent,
were presented to us; it is evident, that this object would instantly
revive its correlative idea, and recal to our thoughts all past
intimacies and familiarities, in more lively colours than they would
otherwise have appeared to us. This is another phaenomenon, which seems
to prove the principle above mentioned.
44. We may observe, that, in these phaenomena, the belief of the
correlative object is always presupposed; without which the relation
could have no effect. The influence of the picture supposes, that we
believe our friend to have once existed. Contiguity to home can never
excite our ideas of home, unless we believe that it really exists. Now
I assert, that this belief, where it reaches beyond the memory or
senses, is of a similar nature, and arises from similar causes, with the
transition of thought and vivacity of conception here explained. When I
throw a piece of dry wood into a fire, my mind is immediately carried to
conceive, that it augments, not extinguishes the flame. This transition
of thought from the cause to the effect proceeds not from reason. It
derives its origin altogether from custom and experience. And as it
first begins from an object, present to the senses, it renders the idea
or conception of flame more strong and lively than any loose, floating
reverie of the imagination. That idea arises immediately. The thought
moves instantly towards it, and conveys to it all that force of
conception, which is derived from the impression present to the senses.
When a sword is levelled at my breast, does not the idea of wound and
pain strike me more strongly, than when a glass of wine is presented to
me, even though by accident this idea should occur after the appearance
of the latter object? But what is there in this whole matter to cause
such a strong conception, except only a present object and a customary
transition to the idea of another object, which we have been accustomed
to conjoin with the former? This is the whole operation of the mind, in
all our conclusions concerning matter of fact and existence; and it is a
satisfaction to find some analogies, by which it may be explained. The
transition from a present object does in all cases give strength and
solidity to the related idea.
Here, then, is a kind of pre-established harmony between the course of
nature and the succession of our ideas; and though the powers and
forces, by which the former is governed, be wholly unknown to us; yet
our thoughts and conceptions have still, we find, gone on in the same
train with the other works of nature. Custom is that principle, by which
this correspondence has been effected; so necessary to the subsistence
of our species, and the regulation of our conduct, in every circumstance
and occurrence of human life. Had not the presence of an object,
instantly excited the idea of those objects, commonly conjoined with it,
all our knowledge must have been limited to the narrow sphere of our
memory and senses; and we should never have been able to adjust means to
ends, or employ our natural powers, either to the producing of good, or
avoiding of evil. Those, who delight in the discovery and contemplation
of final causes, have here ample subject to employ their wonder and
admiration.
45. I shall add, for a further confirmation of the foregoing theory,
that, as this operation of the mind, by which we infer like effects from
like causes, and vice versa, is so essential to the subsistence of all
human creatures, it is not probable, that it could be trusted to the
fallacious deductions of our reason, which is slow in its operations;
appears not, in any degree, during the first years of infancy; and at
best is, in every age and period of human life, extremely liable to
error and mistake. It is more conformable to the ordinary wisdom of
nature to secure so necessary an act of the mind, by some instinct or
mechanical tendency, which may be infallible in its operations, may
discover itself at the first appearance of life and thought, and may be
independent of all the laboured deductions of the understanding. As
nature has taught us the use of our limbs, without giving us the
knowledge of the muscles and nerves, by which they are actuated; so has
she implanted in us an instinct, which carries forward the thought in a
correspondent course to that which she has established among external
objects; though we are ignorant of those powers and forces, on which
this regular course and succession of objects totally depends.
SECTION VI.
OF PROBABILITY[9].
[9] Mr. Locke divides all arguments into demonstrative and
probable. In this view, we must say, that it is only probable
all men must die, or that the sun will rise to-morrow. But to
conform our language more to common use, we ought to divide
arguments into demonstrations, proofs, and probabilities.
By proofs meaning such arguments from experience as leave no
room for doubt or opposition.
46. Though there be no such thing as Chance in the world; our
ignorance of the real cause of any event has the same influence on the
understanding, and begets a like species of belief or opinion.
There is certainly a probability, which arises from a superiority of
chances on any side; and according as this superiority encreases, and
surpasses the opposite chances, the probability receives a
proportionable encrease, and begets still a higher degree of belief or
assent to that side, in which we discover the superiority. If a dye were
marked with one figure or number of spots on four sides, and with
another figure or number of spots on the two remaining sides, it would
be more probable, that the former would turn up than the latter; though,
if it had a thousand sides marked in the same manner, and only one side
different, the probability would be much higher, and our belief or
expectation of the event more steady and secure. This process of the
thought or reasoning may seem trivial and obvious; but to those who
consider it more narrowly, it may, perhaps, afford matter for curious
speculation.
It seems evident, that, when the mind looks forward to discover the
event, which may result from the throw of such a dye, it considers the
turning up of each particular side as alike probable; and this is the
very nature of chance, to render all the particular events, comprehended
in it, entirely equal. But finding a greater number of sides concur in
the one event than in the other, the mind is carried more frequently to
that event, and meets it oftener, in revolving the various possibilities
or chances, on which the ultimate result depends. This concurrence of
several views in one particular event begets immediately, by an
inexplicable contrivance of nature, the sentiment of belief, and gives
that event the advantage over its antagonist, which is supported by a
smaller number of views, and recurs less frequently to the mind. If we
allow, that belief is nothing but a firmer and stronger conception of an
object than what attends the mere fictions of the imagination, this
operation may, perhaps, in some measure, be accounted for. The
concurrence of these several views or glimpses imprints the idea more
strongly on the imagination; gives it superior force and vigour; renders
its influence on the passions and affections more sensible: and in a
word, begets that reliance or security, which constitutes the nature of
belief and opinion.
47. The case is the same with the probability of causes, as with that of
chance. There are some causes, which are entirely uniform and constant
in producing a particular effect; and no instance has ever yet been
found of any failure or irregularity in their operation. Fire has always
burned, and water suffocated every human creature: The production of
motion by impulse and gravity is an universal law, which has hitherto
admitted of no exception. But there are other causes, which have been
found more irregular and uncertain; nor has rhubarb always proved a
purge, or opium a soporific to every one, who has taken these medicines.
It is true, when any cause fails of producing its usual effect,
philosophers ascribe not this to any irregularity in nature; but
suppose, that some secret causes, in the particular structure of parts,
have prevented the operation. Our reasonings, however, and conclusions
concerning the event are the same as if this principle had no place.
Being determined by custom to transfer the past to the future, in all
our inferences; where the past has been entirely regular and uniform, we
expect the event with the greatest assurance, and leave no room for any
contrary supposition. But
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