A Treatise of Human Nature. David Hume

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СКАЧАТЬ SINE CAUSA EX HIS MEMORIAE DUCTA SIT DISCIPLINA. Cicero de

       Finibus, lib. 5.

       {"Should I, he said, "attribute to instinct or to some kind

       of illusion the fact that when we see those places in which

       we are told notable men spent much of their time, we are

       more powerfully affected than when we hear of the exploits

       of the men themselves or read something written? This is

       just what is happening to me now; for I am reminded of Plato

       who, we are told, was the first to make a practice of

       holding discussions here. Those gardens of his near by do

       not merely put me in mind of him; they seem to set the man

       himself before my very eyes. Speusippus was here; so was

       Xenocrates; so was his pupil, Polemo, and that very seat

       which we may view was his.

       "Then again, when I looked at our Senate-house (I mean the

       old building of Hostilius, not this new one; when it was

       enlarged, it diminished in my estimation), I used to think

       of Scipio, Cato, Laelius and in particular of my own

       grandfather.

       "Such is the power of places to evoke associations; so it is

       with good reason that they are used as a basis for memory

       training."}]

      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 relicks of saints and holy men, for the same reason that they seek after types and 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, one of the best relicks a devotee coued 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, from which we learn the reality of his existence. This phaenomenon clearly proves, that a present impression with a relation of causation may, inliven any idea, and consequently produce belief or assent, according to the precedent definition of it.

      But why need we seek for other arguments to prove, that a present impression with a relation or transition of the fancy may inliven any idea, when this very instance of our reasonings from cause and effect will alone suffice to that purpose? It is certain we must have an idea of every matter of fact, which we believe. It is certain, that this idea arises only from a relation to a present impression. It is certain, that the belief super-adds nothing to the idea, but only changes our manner of conceiving it, and renders it more strong and lively. The present conclusion concerning the influence of relation is the immediate consequence of all these steps; and every step appears to me sure end infallible. There enters nothing into this operation of the mind but a present impression, a lively idea, and a relation or association in the fancy betwixt the impression and idea; so that there can be no suspicion of mistake.

      In order to put this whole affair in a fuller light, let us consider it as a question in natural philosophy, which we must determine by experience and observation. I suppose there is an object presented, from which I draw a certain conclusion, and form to myself ideas, which I am said to believe or assent to. Here it is evident, that however that object, which is present to my senses, and that other, whose existence I infer by reasoning, may be thought to influence each other by their particular powers or qualities; yet as the phenomenon of belief, which we at present examine, is merely internal, these powers and qualities, being entirely unknown, can have no hand in producing it. It is the present impression, which is to be considered as the true and real cause of the idea, and of the belief which attends it. We must therefore endeavour to discover by experiments the particular qualities, by which it is enabled to produce so extraordinary an effect.

      First then I observe, that the present impression has not this effect by its own proper power and efficacy, and when considered alone, as a single perception, limited to the present moment. I find, that an impression, from which, on its first appearance, I can draw no conclusion, may afterwards become the foundation of belief, when I have had experience of its usual consequences. We must in every case have observed the same impression in past instances, and have found it to be constantly conjoined with some other impression. This is confirmed by such a multitude of experiments, that it admits not of the smallest doubt.

      From a second observation I conclude, that the belief, which attends the present impression, and is produced by a number of past impressions and conjunctions; that this belief, I say, arises immediately, without any new operation of the reason or imagination. Of this I can be certain, because I never am conscious of any such operation, and find nothing in the subject, on which it can be founded. Now as we call every thing CUSTOM, which proceeds from a past repetition, without any new reasoning or conclusion, we-may establish it as a certain truth, that all the belief, which follows upon any present impression, is derived solely from that origin. When we are accustomed to see two impressions conjoined together, the appearance or idea of the one immediately carries us to the idea of the other.

      Being fully satisfyed on this head, I make a third set of experiments, in order to know, whether any thing be requisite, beside the customary transition, towards the production of this phaenomenon of belief. I therefore change the first impression into an idea; and observe, that though the customary transition to the correlative idea still remains, yet there is in reality no belief nor perswasion. A present impression, then, is absolutely requisite to this whole operation; and when after this I compare an impression with an idea, and find that their only difference consists in their different degrees of force and vivacity, I conclude upon the whole, that belief is a more vivid and intense conception of an idea, proceeding from its relation to a present impression.

      Thus all probable reasoning is nothing but a species of sensation. It is not solely in poetry and music, we must follow our taste and sentiment, but likewise in philosophy. When I am convinced of any principle, it is only an idea, which strikes more strongly upon me. When I give the preference to one set of arguments above another, I do nothing but decide from my feeling concerning the superiority of their influence. Objects have no discoverable connexion together; nor is it from any other principle but custom operating upon the imagination, that we can draw any inference from the appearance of one to the existence of another.

      It will here be worth our observation, that the past experience, on which all our judgments concerning cause and effect depend, may operate on our mind in such an insensible manner as never to be taken notice of, and may even in some measure be unknown to us. A person, who stops short in his journey upon meeting a river in his way, foresees the consequences of his proceeding forward; and his knowledge of these consequences is conveyed to him by past experience, which informs him of such certain conjunctions of causes and effects. But can we think, that on this occasion he reflects on any past experience, and calls to remembrance instances, that he has seen or heard of, in order to discover the effects of water on animal bodies? No surely; this is not the method, in which he proceeds in his reasoning. The idea of sinking is so closely connected with that of water, and the idea of suffocating with that of sinking, that the mind makes the transition without the assistance of the memory. The custom operates before we have time for reflection. The objects seem so СКАЧАТЬ