A Treatise of Human Nature

by David Hume

First we may observe, that the supposition, that the future resembles the past, is not founded on arguments of any kind, but is derived entirely from habit, by which we are determined to expect for the future the same train of objects, to which we have been accustomed. This habit or determination to transfer the past to the future is full and perfect; and consequently the first impulse of the imagination in this species of reasoning is endowed with the same qualities.

But, secondly, when in considering past experiments we find them of a contrary nature, this determination, though full and perfect in itself, presents us with no steady object, but offers us a number of disagreeing images in a certain order and proportion. The first impulse, therefore, is here broke into pieces, and diffuses itself over all those images, of which each partakes an equal share of that force and vivacity, that is derived from the impulse. Any of these past events may again happen; and we judge, that when they do happen, they will be mixed in the same proportion as in the past.

If our intention, therefore, be to consider the proportions of contrary events in a great number of instances, the images presented by our past experience must remain in their FIRST FORM, and preserve their first proportions. Suppose, for instance, I have found by long observation, that of twenty ships, which go to sea, only nineteen return. Suppose I see at present twenty ships that leave the port: I transfer my past experience to the future, and represent to myself nineteen of these ships as returning in safety, and one as perishing. Concerning this there can be no difficulty. But as we frequently run over those several ideas of past events, in order to form a judgment concerning one single event, which appears uncertain; this consideration must change the FIRST FORM of our ideas, and draw together the divided images presented by experience; since it is to it we refer the determination of that particular event, upon which we reason. Many of these images are supposed to concur, and a superior number to concur on one side. These agreeing images unite together, and render the idea more strong and lively, not only than a mere fiction of the imagination, but also than any idea, which is supported by a lesser number of experiments. Each new experiment is as a new stroke of the pencil, which bestows an additional vivacity on the colours without either multiplying or enlarging the figure. This operation of the mind has been so fully explained in treating of the probability of chance, that I need not here endeavour to render it more intelligible. Every past experiment may be considered as a kind of chance; I it being uncertain to us, whether the object will exist conformable to one experiment or another. And for this reason every thing that has been said on the one subject is applicable to both.

Thus upon the whole, contrary experiments produce an imperfect belief, either by weakening the habit, or by dividing and afterwards joining in different parts, that perfect habit, which makes us conclude in general, that instances, of which we have no experience, must necessarily resemble those of which we have.

To justify still farther this account of the second species of probability, where we reason with knowledge and reflection from a contrariety of past experiments, I shall propose the following considerations, without fearing to give offence by that air of subtilty, which attends them. Just reasoning ought still, perhaps, to retain its force, however subtile; in the same manner as matter preserves its solidity in the air, and fire, and animal spirits, as well as in the grosser and more sensible forms.

First, We may observe, that there is no probability so great as not to allow of a contrary possibility; because otherwise it would cease to be a probability, and would become a certainty. That probability of causes, which is most extensive, and which we at present examine, depends on a contrariety of experiments: and it is evident an experiment in the past proves at least a possibility for the future.

Secondly, The component parts of this possibility and probability are of the same nature, and differ in number only, but not in kind. It has been observed, that all single chances are entirely equal, and that the only circumstance, which can give any event, that is contingent, a superiority over another is a superior number of chances. In like manner, as the uncertainty of causes is discovery by experience, which presents us with a view of contrary events, it is plain, that when we transfer the past to the future, the known to the unknown, every past experiment has the same weight, and that it is only a superior number of them, which can throw the ballance on any side. The possibility, therefore, which enters into every reasoning of this kind, is composed of parts, which are of the same nature both among themselves, and with those, that compose the opposite probability.

Thirdly, We may establish it as a certain maxim, that in all moral as well as natural phaenomena, wherever any cause consists of a number of parts, and the effect encreases or diminishes, according to the variation of that number, the effects properly speaking, is a compounded one, and arises from the union of the several effects, that proceed from each part of the cause. Thus, because the gravity of a body encreases or diminishes by the encrease or diminution of its parts, we conclude that each part contains this quality and contributes to the gravity of the whole. The absence or presence of a part of the cause is attended with that of a proportionable part of the effect. This connexion or constant conjunction sufficiently proves the one part to be the cause of the other. As the belief which we have of any event, encreases or diminishes according to the number of chances or past experiments, it is to be considered as a compounded effect, of which each part arises from a proportionable number of chances or experiments.

Let us now join these three observations, and see what conclusion we can draw from them. To every probability there is an opposite possibility. This possibility is composed of parts, that are entirely of the same nature with those of the probability; and consequently have the same influence on the mind and understanding. The belief, which attends the probability, is a compounded effect, and is formed by the concurrence of the several effects, which proceed from each part of the probability. Since therefore each part of the probability contributes to the production of the belief, each part of the possibility must have the same influence on the opposite side; the nature of these parts being entirely the same. The contrary belief, attending the possibility, implies a view of a certain object, as well as the probability does an opposite view. In this particular both these degrees of belief are alike. The only manner then, in which the superior number of similar component parts in the one can exert its influence, and prevail above the inferior in the other, is by producing a stronger and more lively view of its object. Each part presents a particular view; and all these views uniting together produce one general view, which is fuller and more distinct by the greater number of causes or principles, from which it is derived.

The component parts of the probability and possibility, being alike in their nature, must produce like effects; and the likeness of their effects consists in this, that each of them presents a view of a particular object. But though these parts be alike in their nature, they are very different in their quantity and number; and this difference must appear in the effect as well as the similarity. Now as the view they present is in both cases full and entire, and comprehends the object in all its parts, it is impossible that in this particular there can be any difference; nor is there any thing but a superior vivacity in the probability, arising from the concurrence of a superior number of views, which can distinguish these effects.