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To this explication of the different influence of open and concealed flattery or satire, I shall add the consideration of another phenomenon, which is analogous to it. There are many particulars in the point of honour, both of men and women, whose violations, when open and avowed, the world never excuses, but which it is more apt to overlook, when the appearances are[Pg 203] saved, and the transgression is secret and concealed. Even those who know with equal certainty that the fault is committed, pardon it more easily, when the proofs seem in some measure oblique and equivocal, than when they are direct and undeniable. The same idea is presented in both cases, and, properly speaking, is equally assented to by the judgment; and yet its influence is different, because of the different manner in which it is presented.
Now, if we compare these two cases, of the open and concealed violations of the laws of honour, we shall find, that the difference betwixt them consists in this, that in the first case the sign, from which we infer the blameable action, is single, and suffices alone to be the foundation of our reasoning and judgment; whereas in the latter the signs are numerous, and decide little or nothing when alone and unaccompanied with many minute circumstances, which are almost imperceptible. But 'tis certainly true, that any reasoning is always the more convincing, the more single and united it is to the eye, and the less exercise it gives to the imagination to collect all its parts, and run from them to the correlative idea, which forms the conclusion. The labour of the thought disturbs the regular progress of the sentiments, as we shall observe presently.[11] The idea strikes not on us with such vivacity, and consequently has no such influence on the passion and imagination.
From the same principles we may account for those observations of the Cardinal de Retz, that there are many things in which the world wishes to be deceived, and that it more easily excuses a person in acting than in talking contrary to the decorum of his profession and[Pg 204] character. A fault in words is commonly more open and distinct than one in actions, which admit of many palliating excuses, and decide not so clearly concerning the intention and views of the actor.
Thus it appears, upon the whole, that every kind of opinion or judgment which amounts not to knowledge, is derived entirely from the force and vivacity of the perception, and that these qualities constitute in the mind what we call the belief of the existence of any object. This force and this vivacity are most conspicuous in the memory; and therefore our confidence in the veracity of that faculty is the greatest imaginable, and equals in many respects the assurance of a demonstration. The next degree of these qualities is that derived from the relation of cause and effect; and this too is very great, especially when the conjunction is found by experience to be perfectly constant, and when the object, which is present to us, exactly resembles those, of which we have had experience. But below this degree of evidence there are many others, which have an influence on the passions and imagination, proportioned to that degree of force and vivacity, which they communicate to the ideas. 'Tis by habit we make the transition from cause to effect; and 'tis from some present impression we borrow that vivacity, which we diffuse over the correlative idea. But when we have not observed a sufficient number of instances to produce a strong habit; or when these instances are contrary to each other; or when the resemblance is not exact; or the present impression is faint and obscure; or the experience in some measure obliterated from the memory; or the connexion dependent on a long chain of objects; or the inference derived from general rules, and yet not conformable to them: in all these[Pg 205] cases the evidence diminishes by the diminution of the force and intenseness of the idea. This therefore is the nature of the judgment and probability.
What principally gives authority to this system is, beside the undoubted arguments, upon which each part is founded, the agreement of these parts, and the necessity of one to explain another. The belief which attends our memory is of the same nature with that which is derived from our judgments: nor is there any difference betwixt that judgment which is derived from a constant and uniform connexion of causes and effects, and that which depends upon an interrupted and uncertain. 'Tis indeed evident, that in all determinations where the mind decides from contrary experiments, 'tis first divided within itself, and has an inclination to either side in proportion to the number of experiments we have seen and remember. This contest is at last determined to the advantage of that side where we observe a superior number of these experiments; but still with a diminution of force in the evidence correspondent to the number of the opposite experiments. Each possibility, of which the probability is composed, operates separately upon the imagination; and 'tis the larger collection of possibilities, which at last prevails, and that with a force proportionable to its superiority. All these phenomena lead directly to the precedent system; nor will it ever be possible upon any other principles to give a satisfactory and consistent explication of them. Without considering these judgments as the effects of custom on the imagination, we shall lose ourselves in perpetual contradiction and absurdity.
[9] Part IV. Sect. 1.
[10] Sect. 15.
[11] Part IV. Sect. 1.
Having thus explained the manner in which we reason beyond our immediate impressions, and conclude that such particular causes must have such particular effects; we must now return upon our footsteps to examine that question[12] which first occurred to us, and which we dropped in our way, viz. What is our idea of necessity, when we say that two objects are necessarily connected together? Upon this head I repeat, what I have often had occasion to observe, that as we have no idea that is not derived from an impression, we must find some impression that gives rise to this idea of necessity, if we assert we have really such an idea. In order to this, I consider in what objects necessity is commonly supposed to lie; and, finding that it is always ascribed to causes and effects, I turn my eye to two objects supposed to be placed in that relation, and examine them in all the situations of which they are susceptible. I immediately perceive that they are contiguous in time and place, and that the object we call cause precedes the other we call effect. In no one instance can I go any farther, nor is it possible for me to discover any third relation betwixt these objects. I therefore enlarge my view to comprehend several instances, where I find like objects always existing in like relations of[Pg 207] contiguity and succession. At first sight this seems to serve but little to my purpose. The reflection on several instances only repeats the same objects; and therefore can never give rise to a new idea. But upon farther inquiry I find, that the repetition is not in every particular the same, but produces a new impression, and by that means the idea which I at present examine. For after a frequent repetition I find, that upon the appearance of one of the objects, the mind is determined by custom to consider its usual attendant, and to consider it in a stronger light upon account of its relation to the first object. 'Tis this impression, then, or determination, which affords me the idea of necessity.
