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 inseparable, that we interpose not a moment's delay in passing from the one to the other. But as this transition proceeds from experience, and not from any primary connexion betwixt the ideas, we must necessarily acknowledge, that experience may produce a belief and a judgment of causes and effects by a secret operation, and without being once thought of. This removes all pretext, if there yet remains any, for asserting that the mind is convinced by reasoning of that principle, that instances of which we have no experience, must necessarily resemble those, of which we have. For we here find, that the understanding or imagination can draw inferences from past experience, without reflecting on it; much more without forming any principle concerning it, or reasoning upon that principle.
In general we may observe, that in all the most established and uniform conjunctions of causes and effects, such as those of gravity, impulse, solidity, &c. the mind never carries its view expressly to consider any past experience: Though in other associations of objects, which are more rare and unusual, it may assist the custom and transition of ideas by this reflection. Nay we find in some cases, that the reflection produces the belief without the custom; or more properly speaking, that the reflection produces the custom in an oblique and artificial manner. I explain myself. It is certain, that not only in philosophy, but even in common life, we may attain the knowledge of a particular cause merely by one experiment, provided it be made with judgment, and after a careful removal of all foreign and superfluous circumstances. Now as after one experiment of this kind, the mind, upon the appearance either of the cause or the effect, can draw an inference concerning the existence of its correlative; and as a habit can never be acquired merely by one instance; it may be thought, that belief cannot in this case be esteemed the effect of custom. But this difficulty will vanish, if we consider, that though we are here supposed to have had only one experiment of a particular effect, yet we have many millions to convince us of this principle; that like objects placed in like circumstances, will always produce like effects; and as this principle has established itself by a sufficient custom, it bestows an evidence and firmness on any opinion, to which it can be applied.