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ance 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.

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 judgment, of danger in hasty determinations, of confining to very narrow bounds the inquiries of the understanding, and of renouncing all speculations which lie not within the limits of common life and practice. Nothing, therefore, can be more contrary than such a philosophy to the supine indolence of the mind, its rash arrogance, its lofty pretensions, and its superstitious credulity. Every passion is mortified by it, except the love of truth; and that passion never is, nor can be carried to too high a degree. It is surprising, therefore, that this philosophy, which, in almost every instance, must be harmless and innocent, should be the subject of so much groundless reproach and obloquy. But, perhaps, the very circumstance which renders it so innocent, is what chiefly exposes it to the public hatred and resentment. By flattering no irregular passion, it gains few partisans: By opposing so many vices and follies, it raises to itself abundance of enemies, who stigmatize it as libertine, profane, and irreligious.

Nor need we fear, that this philosophy, while it endeavours to limit our inquiries to common life, should ever undermine the reasonings of common life, and carry its doubts so far as to destroy all action as well as speculation. Nature will always maintain her rights, and prevail in the end over any abstract reasoning whatsoever. Though we should conclude, for instance, as in the foregoing section, that, in all reasoning from experience, there is a step taken by the mind, which is not supported by any argument or process of the understanding; there is no danger that these reasonings, on which almost all knowledge depends, will ever be affected by such a discovery. If the mind be not engaged by argument to make this step, it must be induced by some other principle of equal weight and authority; and that principle will preserve its influence as long as human nature remains the same. What that principle is, may well be worth the pains of inquiry.

Suppose a person, though endowed with the strongest saculties of reason and reflection, to be brought on a sadden into this world; he would, indeed, immediately observe a continual succession of objects, and one event fol. lowing another; but he would not be able to discover any thing farther. He would not at first, by any reasoning, be able to reach the idea of cause and effect; since the particular powers, by which all natural operations are performed, never appear to the senses; nor is it reasonable to conclude, merely because one event in one instance precedes another, that therefore the one is the cause, the other the effect. The conjunction may be arbitrary and casual. There may be no reason to infer the existence of one from the appearance of the other: And in a word, such a person, without more experience, could never employ his conjecture or reasoning concerning any matter of fact, or be assured of any thing beyond what was immediately present to his memory or senses.

Suppose again, that he has acquired more experience, and has lived so long in the world as to have observed similar objects or events to be constantly conjoined together; what is the consequence of this experience ? He immediately infers the existence of one object from the appearance of the other : Yet he has not, by all his experience, acquired any idea or knowledge of the secret power, by

which the one object produces the other; nor is it, by any process of reasoning, he is engaged to draw this inference; but still he finds himself determined to draw it; and though he should be convinced that his understanding has no part in the operation, he would nevertheless continue in the same course of thinking. There is some other principle which determines him to form such a conclusion.

This principle is Custom or HABIT. For wherever the repetition of any particular act or operation produces a propensity to renew the same act or operation, without being impelled by any reasoning or process of the understanding, we always say, that this propensity is the effect of Custom. By employing that word, we pretend not to have given the ultimate reason of such a propensity. We only point out a principle of human nature, which is universally acknowledged, and which is well known by its effects. Perhaps we can push our inquiries no farther, or pretend to give the cause of this cause; but must rest contented with it as the ultimate principle, which we can assign, of all our conclusions from experience. It is sufficient satisfaction, that we can go so far, without repining at the narrowness of our faculties; because they will carry us no further. And it is certain we here advance a very intelligible proposition at least, if not a true one, when we assert, that, after the constant conjunction of two objects, heat and flame, for instance, weight and solidity, we are determined by custom alone to expect the one from the appearance of the other. This hypothesis seems even the only one which explains the difficulty, why we draw, from à thousand instances, an inference which we are not able to draw from one instance that is, in no respect, different from them. Reason is incapable of any such variation. The conclusions which it draws from considering one cir

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