David Hume

A Treatise of Human Nature

Book I; Part III [Return to Index]

Section XII. OF THE PROBABILITY OF CAUSES.

What I have said concerning the probability of chances can serve to no other purpose, than to assist us in explaining the probability of causes; since it is commonly allowed by philosophers, that what the vulgar call chance is nothing but a secret and concealed cause. That species of probability, therefore, is what we must chiefly examine.

The probabilities of causes are of several kinds; but are all derived from the same origin, viz. THE ASSOCIATION OF IDEAS TO A PRESENT IMPRESSION. As the habit, which produces the association, arises from the frequent conjunction of objects, it must arrive at its perfection by degrees, and must acquire new force from each instance, that falls under our observation. The first instance has little or no force: The second makes some addition to it: The third becomes still more sensible; and it is by these slow steps, that our judgment arrives at a full assurance. But before it attains this pitch of perfection, it passes through several inferior degrees, and in all of them is only to be esteemed a presumption or probability. The gradation, therefore, from probabilities to proofs is in many cases insensible; and the difference betwixt these kinds of evidence is more easily perceived in the remote degrees, than in the near and contiguous.

It is worthy of remark on this occasion, that though the species of probability here explained be the first in order, and naturally takes place before any entire proof can exist, yet no one, who is arrived at the age of maturity, can any longer be acquainted with it. It is true, nothing is more common than for people of the most advanced knowledge to have attained only an imperfect experience of many particular events; which naturally produces only an imperfect habit and transition: But then we must consider, that the mind, having formed another observation concerning the connexion of causes and effects, gives new force to its reasoning from that observation; and by means of it can build an argument on one single experiment, when duly prepared and examined. What we have found once to follow from any object, we conclude will for ever follow from it; and if this maxim be not always built upon as certain, it is not for want of a sufficient number of experiments, but because we frequently meet with instances to the contrary; which leads us to the second species of probability, where there is a contrariety in our experience and observation.

It would be very happy for men in the conduct of their lives and actions, were the same objects always conjoined together, and, we had nothing to fear but the mistakes of our own judgment, without having any reason to apprehend the uncertainty of nature. But as it is frequently found, that one observation is contrary to another, and that causes and effects follow not in the same order, of which we have I had experience, we are obliged to vary our reasoning on, account of this uncertainty, and take into consideration the contrariety of events. The first question, that occurs on this head, is concerning the nature and causes of the contrariety.

The vulgar, who take things according to their first appearance, attribute the uncertainty of events to such an uncertainty in the causes, as makes them often fail of their usual influence, though they meet with no obstacle nor impediment in their operation. But philosophers observing, that almost in every part of nature there is contained a vast variety of springs and principles, which are hid, by reason of their minuteness or remoteness, find that it is at least possible the contrariety of events may not proceed from any contingency in the cause, but from the secret operation of contrary causes. This possibility is converted into certainty by farther observation, when they remark, that upon an exact scrutiny, a contrariety of effects always betrays a contrariety of causes, and proceeds from their mutual hindrance and opposition. A peasant can give no better reason for the stopping of any clock or watch than to say, that commonly it does not go right: But an artizan easily perceives, that the same force in the spring or pendulum has always the same influence on the wheels; but fails of its usual effect, perhaps by reason of a grain of dust, which puts a stop to the whole movement. From the observation of several parallel instances, philosophers form a maxim, that the connexion betwixt all causes and effects is equally necessary, and that its seeming uncertainty in some instances proceeds from the secret opposition of contrary causes.

But however philosophers and the vulgar may differ in their explication of the contrariety of events, their inferences from it are always of the same kind, and founded on the same principles. A contrariety of events in the past may give us a kind of hesitating belief for the future after two several ways. First, By producing an imperfect habit and transition from the present impression to the related idea. When the conjunction of any two objects is frequent, without being entirely constant, the mind is determined to pass from one object to the other; but not with so entire a habit, as when the union is uninterrupted, and all the instances we have ever met with are uniform and of a piece-.. We find from common experience, in our actions as well as reasonings, that a constant perseverance in any course of life produces a strong inclination and tendency to continue for the future; though there are habits of inferior degrees of force, proportioned to the inferior degrees of steadiness and uniformity in our conduct.

There is no doubt but this principle sometimes takes place, and produces those inferences we draw from contrary phaenomena: though I am perswaded, that upon examination we shall not find it to be the principle, that most commonly influences the mind in this species of reasoning. When we follow only the habitual determination of the mind, we make the transition without any reflection, and interpose not a moment's delay betwixt the view of one object and the belief of that, which is often found to attend it. As the custom depends not upon any deliberation, it operates immediately, without allowing any time for reflection. But this method of proceeding we have but few instances of in our probable reasonings; and even fewer than in those, which are derived from the uninterrupted conjunction of objects. In the former species of reasoning we commonly take knowingly into consideration the contrariety of past events; we compare the different sides of the contrariety, and carefully weigh the experiments, which we have on each side: Whence we may conclude, that our reasonings of this kind arise not directly from the habit, but in an oblique manner; which we must now endeavour to explain.

It is evident, that when an object is attended with contrary effects, we judge of them only by our past experience, and always consider those as possible, which we have observed to follow from it. And as past experience regulates our judgment concerning the possibility of these effects, so it does that concerning their probability; and that effect, which has been the most common, we always esteem the most likely. Here then are two things to be considered, viz. the reasons which determine us to make the past a standard for the future, and the manner how we extract a single judgment from a contrariety of past events.

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.

Here is almost the same argument in a different light. All our reasonings concerning the probability of causes are founded on the transferring of past to future. The transferring of any past experiment to the future is sufficient to give us a view of the object; whether that experiment be single or combined with others of the same kind; whether it be entire, or opposed by others of a contrary kind. Suppose, then, it acquires both these qualities of combination and opposition, it loses not upon that account its former power of presenting a view of the object, but only concurs with and opposes other experiments, that have a like influence. A question, therefore, may arise concerning the manner both of the concurrence and opposition. As to the concurrence, there is only the choice left betwixt these two hypotheses. First, That the view of the object, occasioned by the transference of each past experiment, preserves itself entire, and only multiplies the number of views. Or, SECONDLY, That it runs into the other similar and correspondent views, and gives them a superior degree of force and vivacity. But that the first hypothesis is erroneous, is evident from experience, which informs us, that the belief, attending any reasoning, consists in one conclusion, not in a multitude of similar ones, which would only distract the mind, and in many cases would be too numerous to be comprehended distinctly by any finite capacity. It remains, therefore, as the only reasonable opinion, that these similar views run into each other, and unite their forces; so as to produce a stronger and clearer view, than what arises from any one alone. This is the manner, in which past experiments concur, when they are transfered to any future event. As to the manner of their opposition, it is evident, that as the contrary views are incompatible with each other, and it is impossible the object can at once exist conformable to both of them, their influence becomes mutually destructive, and the mind is determined to the superior only with that force, which remains, after subtracting the inferior.

I am sensible how abstruse all this reasoning must appear to the generality of readers, who not being accustomed to such profound reflections on the intellectual faculties of the mind, will be apt to reject as chimerical whatever strikes not in with the common received notions, and with the easiest and most obvious principles of philosophy. And no doubt there are some pains required to enter into these arguments; though perhaps very little are necessary to perceive the imperfection of every vulgar hypothesis on this subject, and the little light, which philosophy can yet afford us in such sublime and such curious speculations. Let men be once fully perswaded of these two principles, THAT THERE, IS NOTHING IN ANY OBJECT, CONSIDERed IN ITSELF, WHICH CAN AFFORD US A REASON FOR DRAWING A CONCLUSION BEYOND it; and, THAT EVEN AFTER THE OBSERVATION OF THE FREQUENT OR CONSTANT CONJUNCTION OF OBJECTS, WE HAVE NO REASON TO DRAW ANY INFERENCE CONCERNING ANY OBJECT BEYOND THOSE OF WHICH WE HAVE HAD EXPERIENCE; I say, let men be once fully convinced of these two principles, and this will throw them so loose from all common systems, that they will make no difficulty of receiving any, which may appear the most extraordinary. These principles we have found to be sufficiently convincing, even with regard to our most certain reasonings from causation: But I shall venture to affirm, that with regard to these conjectural or probable reasonings they still acquire a new degree of evidence.

First, It is obvious, that in reasonings of this kind, it is not the object presented to us, which, considered in itself, affords us any reason to draw a conclusion concerning any other object or event. For as this latter object is supposed uncertain, and as the uncertainty is derived from a concealed contrariety of causes in the former, were any of the causes placed in the known qualities of that object, they would no longer be concealed, nor would our conclusion be uncertain.

But, secondly, it is equally obvious in this species of reasoning, that if the transference of the past to the future were founded merely on a conclusion of the understanding, it coued never occasion any belief or assurance. When we transfer contrary experiments to the future, we can only repeat these contrary experiments with their particular proportions; which coued not produce assurance in any single event, upon which we reason, unless the fancy melted together all those images that concur, and extracted from them one single idea or image, which is intense and lively in proportion to the number of experiments from which it is derived, and their superiority above their antagonists. Our past experience presents no determinate object; and as our belief, however faint, fixes itself on a determinate object, it is evident that the belief arises not merely from the transference of past to future, but from some operation of the fancy conjoined with it. This may lead us to conceive the manner, in which that faculty enters into all our reasonings.

I shall conclude this subject with two reflections, which may deserve our attention. The FIRST may be explained after this manner. When the mind forms a reasoning concerning any matter of fact, which is only probable, it casts its eye backward upon past experience, and transferring it to the future, is presented with so many contrary views of its object, of which those that are of the same kind uniting together, and running into one act of the mind, serve to fortify and inliven it. But suppose that this multitude of views or glimpses of an object proceeds not from experience, but from. a voluntary act of the imagination; this effect does not follow, or at least, follows not in the same degree. For though custom and education produce belief by such a repetition, as is not derived from experience, yet this requires a long tract of time, along with a very frequent and undesigned repetition. In general we may pronounce, that a person who would voluntarily repeat any idea in his mind, though supported by one past experience, would be no more inclined to believe the existence of its object, than if he had contented himself with one survey of it. Beside the effect of design; each act of the mind, being separate and independent, has a separate influence, and joins not its force with that of its fellows. Not being united by any common object, producing them, they have no relation to each other; and consequently make no transition or union of forces. This phaenomenon we shall understand better afterwards.

My second reflection is founded on those large probabilities, which the mind can judge of, and the minute differences it can observe betwixt them. When the chances or experiments on one side amount to ten thousand, and on the other to ten thousand and one, the judgment gives the preference to the latter, upon account of that superiority; though it is plainly impossible for the mind to run over every particular view, and distinguish the superior vivacity of the image arising from the superior number, where the difference is so inconsiderable. We have a parallel instance in the affections. It is evident, according to the principles above-mentioned, that when an object produces any passion in us, which varies according to the different quantity of the object; I say, it is evident, that the passion, properly speaking, is not a simple emotion, but a compounded one, of a great number of weaker passions, derived from a view of each part of the object. For otherwise it were impossible the passion should encrease by the encrease of these parts. Thus a man, who desires a thousand pound, has in reality a thousand or more desires which uniting together, seem to make only one passion; though the composition evidently betrays itself upon every alteration of the object, by the preference he gives to the larger number, if superior only by an unite. Yet nothing can be more certain, than that so small a difference would not be discernible in the passions, nor coued render them distinguishable from each other. The difference, therefore, of our conduct in preferring the greater number depends not upon our passions, but upon custom, and general rules. We have found in a multitude of instances, that the augmenting the numbers of any sum augments the passion, where the numbers are precise and the difference sensible. The mind can perceive from its immediate feeling, that three guineas produce a greater passion than two; and this it transfers to larger numbers, because of the resemblance; and by a general rule assigns to a thousand guineas, a stronger passion than to nine hundred and ninety nine. These general rules we shall explain presently.

But beside these two species of probability, which a-re derived from an imperfect experience and from contrary causes, there is a third arising from ANALOGY, which differs from them in some material circumstances. According to the hypothesis above explained all kinds of reasoning from causes or effects are founded on two particulars, viz., the constant conjunction of any two objects in all past experience, and the resemblance of a present object to any one of them. The effect of these two particulars is, that the present object invigorates and inlivens the imagination; and the resemblance, along with the constant union, conveys this force and vivacity to the related idea; which we are therefore said to believe, or assent to. If you weaken either the union or resemblance, you weaken the principle of transition, and of consequence that belief, which arises from it. The vivacity of the first impression cannot be fully conveyed to the related idea, either where the conjunction of their objects is not constant, or where the present impression does not perfectly resemble any of those, whose union we are accustomed to observe. In those probabilities of chance and causes above-explained, it is the constancy of the union, which is diminished; and in the probability derived from analogy, it is the resemblance only, which is affected. Without some degree of resemblance, as well as union, it is impossible there can be any reasoning: but as this resemblance admits of many different degrees, the reasoning becomes proportionably more or less firm and certain. An experiment loses of its force, when transferred to instances, which are not exactly resembling; though it is evident it may still retain as much as may be the foundation of probability, as long as there is any resemblance remaining.

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A Treatise of Human Nature by David Hume.