Page 68 of 96

But, again, suppose we observe several instances in which the same objects are always conjoined together, we immediately conceive a connexion betwixt them, and begin to draw an inference from one to another. This multiplicity of resembling instances, therefore, constitutes the very essence of power or connexion, and is the source from which the idea of it arises. In order, then, to understand the idea of power, we must consider that multiplicity; nor do I ask more to give a solution of that difficulty, which has so long perplexed us. For thus I reason. The repetition of perfectly similar instances can never alone give rise to an original[Pg 217] idea, different from what is to be found in any particular instance, as has been observed, and as evidently follows from our fundamental principle, that all ideas are copied from impressions. Since, therefore, the idea of power is a new original idea, not to be found in any one instance, and which yet arises from the repetition of several instances, it follows, that the repetition alone has not that effect, but must either discover or produce something new, which is the source of that idea. Did the repetition neither discover nor produce any thing new, our ideas might be multiplied by it, but would not be enlarged above what they are upon the observation of one single instance. Every enlargement, therefore, (such as the idea of power or connexion) which arises from the multiplicity of similar instances, is copied from some effects of the multiplicity, and will be perfectly understood by understanding these effects. Wherever we find any thing new to be discovered or produced by the repetition, there we must place the power, and must never look for it in any other object.

But 'tis evident, in the first place, that the repetition of like objects in like relations of succession and contiguity, discovers nothing new in any one of them; since we can draw no inference from it, nor make it a subject either of our demonstrative or probable reasonings; as has been already proved.[16] Nay, suppose we could draw an inference, 'twould be of no consequence in the present case; since no kind of reasoning can give rise to a new idea, such as this of power is; but wherever we reason, we must antecedently be possessed of clear ideas, which may be the objects of our reasoning. The conception always precedes the understanding;[Pg 218] and where the one is obscure, the other is uncertain; where the one fails, the other must fail also.

Secondly, 'tis certain that this repetition of similar objects in similar situations, produces nothing new either in these objects, or in any external body. For 'twill readily be allowed, that the several instances we have of the conjunction of resembling causes and effects, are in themselves entirely independent, and that the communication of motion, which I see result at present from the shock of two billiard balls, is totally distinct from that which I saw result from such an impulse a twelvemonth ago. These impulses have no influence on each other. They are entirely divided by time and place; and the one might have existed and communicated motion, though the other never had been in being.

There is, then, nothing new either discovered or produced in any objects by their constant conjunction, and by the uninterrupted resemblance of their relations of succession and contiguity. But 'tis from this resemblance, that the ideas of necessity, of power, and of efficacy, are derived. These ideas therefore represent not any thing, that does or can belong to the objects, which are constantly conjoined. This is an argument, which, in every view we can examine it, will be found perfectly unanswerable. Similar instances are still the first source of our idea of power or necessity; at the same time that they have no influence by their similarity either on each other, or on any external object. We must therefore turn ourselves to some other quarter to seek the origin of that idea.

Though the several resembling instances, which give rise to the idea of power, have no influence on[Pg 219] each other, and can never produce any new quality in the object, which can be the model of that idea, yet the observation of this resemblance produces a new impression in the mind, which is its real model. For after we have observed the resemblance in a sufficient number of instances, we immediately feel a determination of the mind to pass from one object to its usual attendant, and to conceive it in a stronger light upon account of that relation. This determination is the only effect of the resemblance; and therefore must be the same with power or efficacy, whose idea is derived from the resemblance. The several instances of resembling conjunctions lead us into the notion of power and necessity. These instances are in themselves totally distinct from each other, and have no union but in the mind, which observes them, and collects their ideas. Necessity, then, is the effect of this observation, and as nothing but an internal impression of the mind, or a determination to carry our thoughts from one object to another. Without considering it in this view, we can never arrive at the most distant notion of it, or be able to attribute it either to external or internal objects, to spirit or body, to causes or effects.

The necessary connexion betwixt causes and effects is the foundation of our inference from one to the other. The foundation of our inference is the transition arising from the accustomed union. These are therefore the same.

The idea of necessity arises from some impression. There is no impression conveyed by our senses, which can give rise to that idea. It must, therefore, be derived from some internal impression, or impression of reflection. There is no internal impression which has any relation to the present business, but that propensity,[Pg 220] which custom produces, to pass from an object to the idea of its usual attendant. This, therefore, is the essence of necessity. Upon the whole, necessity is something that exists in the mind, not in objects; nor is it possible for us ever to form the most distant idea of it, considered as a quality in bodies. Either we have no idea of necessity, or necessity is nothing but that determination of the thought to pass from causes to effects, and from effects to causes, according to their experienced union.

Thus, as the necessity, which makes two times two equal to four, or three angles of a triangle equal to two right ones, lies only in the act of the understanding, by which we consider and compare these ideas; in like manner, the necessity of power, which unites causes and effects, lies in the determination of the mind to pass from the one to the other. The efficacy or energy of causes is neither placed in the causes themselves, nor in the Deity, nor in the concurrence of these two principles; but belongs entirely to the soul, which considers the union of two or more objects in all past instances. 'Tis here that the real power of causes is placed, along with their connexion and necessity.

I am sensible, that of all the paradoxes which I have had, or shall hereafter have occasion to advance in the course of this Treatise, the present one is the most violent, and that 'tis merely by dint of solid proof and reasoning I can ever hope it will have admission, and overcome the inveterate prejudices of mankind. Before we are reconciled to this doctrine, how often must we repeat to ourselves, that the simple view of any two objects or actions, however related, can never give us any idea of power, or of a connexion[Pg 221] betwixt them: that this idea arises from the repetition of their union: that the repetition neither discovers nor causes any thing in the objects, but has an influence only on the mind, by that customary transition it produces: that this customary transition is therefore the same with the power and necessity; which are consequently qualities of perceptions, not of objects, and are internally felt by the soul, and not perceived externally in bodies? There is commonly an astonishment attending every thing extraordinary; and this astonishment changes immediately into the highest degree of esteem or contempt, according as we approve or disapprove of the subject. I am much afraid, that though the foregoing reasoning appears to me the shortest and most decisive imaginable, yet, with the generality of readers, the bias of the mind will prevail, and give them a prejudice against the present doctrine.