1 of 11 in Section IV, Part II33 of 198 in work
Now entering Section IV, Part II
Modesty in Inquiry
David Hume
An Enquiry Concerning Human Understanding

The author suggests that philosophers should be modest and acknowledge the difficulties of grounding experience before they are pushed into dilemmas by others.

...; much less, show us the inseparable and inviolable connexion between them. A man must be very sagacious who could discover by reasoning that crystal is the effect of heat, and ice of cold, without being previously acquainted with the operation of these qualities. PART II. 28. But we have not yet attained any tolerable satisfaction with regard to the question first proposed. Each solution still gives rise to a new question as difficult as the foregoing, and leads us on to farther enquiries.
When it is asked, What is the nature of all our reasonings concerning matter of fact? the proper answer seems to be, that they are founded on the relation of cause and effect. When again it is asked, What is the foundation of all our reasonings and conclusions concerning that relation? it may be replied in one word, Experience. But if we still carry on our sifting humour, and ask, What is the foundation of all conclusions from experience? this implies a new question, which may be of more difficult solution and explication. Philosophers, that give themselves airs of superior wisdom and sufficiency, have a hard task when they encounter…
By this means, we may make a kind of merit of our very ignorance. I shall content myself, in this section, with an easy task, and shall pretend only to give a negative answer to the question here proposed. I say then, that, even after we have experience of the operations of cause and effect, our conclusions from that experience are not founded on reasoning, or any process of the understanding. This answer we must endeavour both to explain and to defend. 29. It must certainly be allowed, tha...
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2 of 11 in Section IV, Part II34 of 198 in work
Nature's Concealed Secrets
David Hume
An Enquiry Concerning Human Understanding

The text observes that while nature hides its secret powers from us, humans instinctively presume that similar sensible qualities will produce similar effects.

...lves before it is objected to us. By this means, we may make a kind of merit of our very ignorance. I shall content myself, in this section, with an easy task, and shall pretend only to give a negative answer to the question here proposed. I say then, that, even after we have experience of the operations of cause and effect, our conclusions from that experience are not founded on reasoning, or any process of the understanding. This answer we must endeavour both to explain and to defend. 29.
It must certainly be allowed, that nature has kept us at a great distance from all her secrets, and has afforded us only the knowledge of a few superficial qualities of objects; while she conceals from us those powers and principles on which the influence of those objects entirely depends. Our senses inform us of the colour, weight, and consistence of bread; but neither sense nor reason can ever inform us of those qualities which fit it for the nourishment and support of a human body. Sight or feeling conveys an idea of the actual motion of bodies; but as to that wonderful force or power, which would carry on a moving body for ever in a…
If a body of like colour and consistence with that bread, which we have formerly eat, be presented to us, we make no scruple of repeating the experiment, and foresee, with certainty, like nourishment and support. Now this is a process of the mind or thought, of which I would willingly know the foundation. It is allowed on all hands that there is no known connexion between the sensible qualities and the secret powers; and consequently, that the mind is not led to form such a conclusion concernin...
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3 of 11 in Section IV, Part II35 of 198 in work
The Induction Problem
David Hume
An Enquiry Concerning Human Understanding

The author questions why we extend past experiences to future instances, noting that the transition from 'this nourished me' to 'this will nourish me' is a mental step requiring explanation.

...be presented to us, we make no scruple of repeating the experiment, and foresee, with certainty, like nourishment and support. Now this is a process of the mind or thought, of which I would willingly know the foundation. It is allowed on all hands that there is no known connexion between the sensible qualities and the secret powers; and consequently, that the mind is not led to form such a conclusion concerning their constant and regular conjunction, by anything which it knows of their nature.
As to past Experience, it can be allowed to give direct and certain information of those precise objects only, and that precise period of time, which fell under its cognizance: but why this experience should be extended to future times, and to other objects, which for aught we know, may be only in appearance similar; this is the main question on which I would insist. The bread, which I formerly eat, nourished me; that is, a body of such sensible qualities was, at that time, endued with such secret powers: but does it follow, that other bread must also nourish me at another time, and that like sensible qualities must always be attended…
These two propositions are far from being the same, I have found that such an object has always been attended with such an effect, and I foresee, that other objects, which are, in appearance, similar, will be attended with similar effects. I shall allow, if you please, that the one proposition may justly be inferred from the other: I know, in fact, that it always is inferred. But if you insist that the inference is made by a chain of reasoning, I desire you to produce that reasoning. The co...
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4 of 11 in Section IV, Part II36 of 198 in work
The Missing Medium
David Hume
An Enquiry Concerning Human Understanding

Hume challenges philosophers to identify the logical 'medium' that allows the mind to infer future effects from past observations, confessing that such a link remains incomprehensible.

...at, nourished me; that is, a body of such sensible qualities was, at that time, endued with such secret powers: but does it follow, that other bread must also nourish me at another time, and that like sensible qualities must always be attended with like secret powers? The consequence seems nowise necessary. At least, it must be acknowledged that there is here a consequence drawn by the mind; that there is a certain step taken; a process of thought, and an inference, which wants to be explained.
These two propositions are far from being the same, I have found that such an object has always been attended with such an effect, and I foresee, that other objects, which are, in appearance, similar, will be attended with similar effects. I shall allow, if you please, that the one proposition may justly be inferred from the other: I know, in fact, that it always is inferred. But if you insist that the inference is made by a chain of reasoning, I desire you to produce that reasoning. The connexion between these propositions is not intuitive. There is required a medium, which may enable the mind to draw such an inference, if indeed it be…
[6] The word, Power, is here used in a loose and popular sense. The more accurate explication of it would give additional evidence to this argument. See Sect. 7. 30. This negative argument must certainly, in process of time, become altogether convincing, if many penetrating and able philosophers shall turn their enquiries this way and no one be ever able to discover any connecting proposition or intermediate step, which supports the understanding in this conclusion. But as the que...
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5 of 11 in Section IV, Part II37 of 198 in work
No Demonstrative Nature
David Hume
An Enquiry Concerning Human Understanding

The author distinguishes between relations of ideas and matters of fact, arguing that the course of nature cannot be proven through demonstrative reasoning.

...ble to discover any connecting proposition or intermediate step, which supports the understanding in this conclusion. But as the question is yet new, every reader may not trust so far to his own penetration, as to conclude, because an argument escapes his enquiry, that therefore it does not really exist. For this reason it may be requisite to venture upon a more difficult task; and enumerating all the branches of human knowledge, endeavour to show that none of them can afford such an argument.
All reasonings may be divided into two kinds, namely, demonstrative reasoning, or that concerning relations of ideas, and moral reasoning, or that concerning matter of fact and existence. That there are no demonstrative arguments in the case seems evident; since it implies no contradiction that the course of nature may change, and that an object, seemingly like those which we have experienced, may be attended with different or contrary effects. May I not clearly and distinctly conceive that a body, falling from the clouds, and which, in all other respects, resembles snow, has yet the taste of salt or feeling of fire? Is there any more…
If we be, therefore, engaged by arguments to put trust in past experience, and make it the standard of our future judgement, these arguments must be probable only, or such as regard matter of fact and real existence, according to the division above mentioned. But that there is no argument of this kind, must appear, if our explication of that species of reasoning be admitted as solid and satisfactory. We have said that all arguments concerning existence are founded on the relation of cause and...
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