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rent events, in the same proportion as they have appeared in the past, and conceive one to have existed a hundred times, for instance, another ten times, and another once. As a great number of views do here concur in one event, they fortify and confirm it to the imagination, beget that sentiment which we call belief, and give its object the preference above the contrary event, which is not supported by an equal number of experiments, and recurs not so frequently to the thought in transferring the past to the future. Let any one try to account for this operation of the mind upon any of the received systems of philosophy, and he will be sensible of the difficulty. For my part, I shall think it sufficient, if the present hints excite the curiosity of philosophers, and make them sensible how defective all common theories are in treating of such curious and such sublime subjects.

SECTION VII.

OF THE IDEA OF NECESSARY CONNECTION.

PART I.

The great advantage of the mathematical sciences above the moral consists in this, that the ideas of the former, being sensible, are always clear and determinate, the smallest distinction between them is immediately perceptible, and the same terms are still expressive of the same ideas, without ambiguity or variation. An oval is never mistaken for a circle, nor an hyperbola for an ellipsis. The isosceles and scalenum are distinguished by boundaries more exact than vice and virtue, right and wrong. If any term be defined in geometry, the mind readily, of itself, substitutes, on all occasions, the definition for the term defined : Or even when no definition is employed, the object itself may be presented to the senses, and by that means be steadily and clearly apprehended. But the finer sentiments of the mind, the operations of the understanding, the various agitations of the passions, though really in themselves distinct, easily escape us, when surveyed by reflection ; nor is it in our power to recall the original object, as often as we have occasion to contemplate it. Ambiguity, by this means, is gradually introduced into our reasonings: Similar objects are readily taken to be the same: And the conclusion becomes at last very wide of the premises.

One may safely, however, affirm, that if we consider these sciences in a proper light, their advantages and disadvantages nearly compensate each other, and reduce both of them to a state of equality. If the mind, with greater facility, retains the ideas of geometry clear and determinate, it must carry on a much longer and more intricate chain of reasoning, and compare ideas much wider of each other, in order to reach the abstruser truths of that science. And if moral ideas are apt, without extreme care, to fall into obscurity and confusion, the inferences are always much shorter in these disquisitions, and the intermediate steps, which lead to the conclusion, much fewer than in the sciences which treat of quantity and number. In reality, there is scarcely a proposition in Euclid so simple as not to consist of more parts than are to be found in any moral reasoning which runs not into chimera and conceit. Where we trace the principles of the human mind through a few steps, we may be very well satisfied with our progress, considering how soon nature throws a bar to all our inquiries concerning causes, and reduces us to an acknowledgment of our ignorance. The chief obstacle, therefore, to our improvement in the moral or metaphysical sciences, is the obscurity of the ideas, and ambiguity of the terms. The principal difficulty in the mathematics is the length of inferences and compass of thought requisite to the forming of any conclusion. And, perhaps, our progress in natural philosophy is chiefly retarded by the want of proper experiments and phenomena, which are often discovered by chance, and cannot always be found when requisite, even by the most diligent and prudent inquiry, As moral philosophy seems hitherto to have received less improvement than either geometry or physics, we may conclude, that if there be any difference in this respect among these sciences, the difficulties which obstruct the progress of the former require superior care and capacity to be surmounted.

There are no ideas which occur in metaphysics more obscure and uncertain than those of power, force, energy, or necessary connection, of which it is every moment necesşary for us to treat in all our disquisitions. We shall therefore endeavour, in this section, to fix, if possible, the precise meaning of these terms, and thereby remove some part of that obscurity which is so much complained of in this species of philosophy.

It seems a proposition which will not admit of much dispute, that all our ideas are nothing but copies of our impressions, or, in other words, that it is impossible for us to think of any thing which we have not antecedently felt, either by our external or internal senses. I have endeavoured a to explain and prove this proposition, and have expressed my hopes, that by a proper application of it, men may reach a greater clearness and precision in philosophical reasonings than what they have hitherto been able to attain. Complex ideas may, perhaps, be well known by definition, which is nothing but an enumeration of those parts or simple ideas that compose them. But when we have pushed up definitions to the most simple ideas, and find still some ambiguity and obscurity; what resource are we then possessed of.? By what invention can we throw light upon these ideas, and render them altogether precise and determinate to our intellectual view ? Produce the im

• Section 11.

preşsions or original sentiments from which the ideas are copied. These impressions are all strong and sensible. They admit not of ambiguity. They are not only placed in a full light themselves, but may throw light on their correspondent ideas, which lie in obscurity. And by this means we may perhaps obtain a new microscope or species of optics, by which, in the moral sciences, the most minute, and most simple ideas may be so enlarged, as to fall readily under our apprehension, and be equally known with the grossest and most sensible ideas that can be the object of our inquiry.

To be fully acquainted, therefore, with the idea of power or necessary connection, let us examine its impression ; and, in order to find the impression with greater certainty, let us search for it in all the sources from which it may possibly be derived.

When we look about us towards external objects, and consider the operation of causes, we are never able, in a single instance, to discover any power or necessary connection; any quality which binds the effect to the cause, and renders the one an infallible consequence of the other. We only find that the one does actually in fact follow the other. The impulse of one billiard-ball is attended with motion in the second. This is the whole that appears to the outward senses. The mind feels no sentiment or inward impression from this succession of objects : Consequently there is not, in any single particular instance of cause and effect, any thing which can suggest the idea of power or necessary connection.

From the first appearance of an object, we never can conjecture what effect will result from it. But were the power or energy of any cause discoverable by the mind, we could foresee the effect, even without experience; and

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