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An Enquiry Concerning Human Understanding
by Davi Hume
CONTENTS
Section 1： Of the Different Species of Philosophy
Section 2： Of the Origin of Ideas
Section 3： Of the Association of Ideas
Section 4： Sceptical Doubts concerning the Operations
of the Understanding
Section 5： Sceptical Solution of these Doubts
Section 6： Of Probability
Section 7： Of the Idea of Necessary Connexion
Section 8： Of Liberty and Necessity
Section 9： Of the Reason of Animals
Section 10： Of Miracles
Section 11： Of a Particular Providence and of a Future
State
Section 12： Of the Academical or Sceptical Philosophy
Notes
* * * *
SECTION I。
Of The Different Species Of Philosophy。
M/ORAL philosophy； or the science of human nature； may
be treated after two different manners； each of which has
its peculiar merit； and may contribute to the entertainment；
instruction； and reformation of mankind。 The one considers
man chiefly as born for action； and as influenced in his
measures by taste and sentiment； pursuing one object； and
avoiding another； according to the value which these objects
seem to possess； and according to the light in which they
present themselves。 As virtue； of all objects； is allowed to
be the most valuable； this species of philosophers paint her
in the most amiable colours； borrowing all helps from poetry
and eloquence； and treating their subject in an easy and
obvious manner； and such as is best fitted to please the
imagination； and engage the affections。 They select the most
striking observations and instances from common life； place
opposite characters in a proper contrast； and alluring us
into the paths of virtue by the views of glory and
happiness； direct our steps in these paths by the soundest
precepts and most illustrious examples。 They make us
the difference between vice and virtue； they excite and
regulate our sentiments； and so they can but bend our hearts
to the love of probity and true honour； they think； that
they have fully attained the end of all their labours。
The other species of philosophers consider man in the
light of a reasonable rather than an active being； and
endeavour to form his understanding more than cultivate his
manners。 They regard human nature as a subject of
speculation； and with a narrow scrutiny examine it； in order
to find those principles； which regulate our understanding；
excite our sentiments； and make us approve or blame any
particular object； action； or behaviour。 They think it a
reproach to all literature； that philosophy should not yet
have fixed； beyond controversy； the foundation of morals；
reasoning； and criticism； and should for ever talk of truth
and falsehood； vice and virtue； beauty and deformity；
without being able to determine the source of these
distinctions。 While they attempt this arduous task； they are
deterred by no difficulties； but proceeding from particular
instances to general principles； they still push on their
enquiries to principles more general； and rest not satisfied
till they arrive at those original principles； by which； in
every science； all human curiosity must be bounded。 Though
their speculations seem abstract； and even unintelligible to
common readers； they aim at the approbation of the learned
and the wise； and think themselves sufficiently compensated
for the labour of their whole lives； if they can discover
some hidden truths； which may contribute to the instruction
of posterity。
It is certain that the easy and obvious philosophy will
always； with the generality of mankind； have the preference
above the accurate and abstruse； and by many will be
recommended； not only as more agreeable； but more useful
than the other。 It enters more into common life； moulds the
heart and affections； and； by touching those principles
which actuate men； reforms their conduct； and brings them
nearer to that model of perfection which it describes。 On
the contrary； the abstruse philosophy； being founded on a
turn of mind； which cannot enter into business and action；
vanishes when the philosopher leaves the shade； and comes
into open day； nor can its principles easily retain any
influence over our conduct and behaviour。 The feelings of
our heart； the agitation of our passions； the vehemence of
our affections； dissipate all its conclusions； and reduce
the profound philosopher to a mere plebeian。
This also must be confessed； that the most durable； as
well as justest fame； has been acquired by the easy
philosophy； and that abstract reasoners seem hitherto to
have enjoyed only a momentary reputation； from the caprice
or ignorance of their own age； but have not been able to
support their renown with more equitable posterity。 It is
easy for a profound philosopher to commit a mistake in his
subtile reasonings； and one mistake is the necessary parent
of another； while he pushes on his consequences； and is not
deterred from embracing any conclusion； by its unusual
appearance； or its contradiction to popular opinion。 But a
philosopher； who purposes only to represent the common sense
of mankind in more beautiful and more engaging colours； if
by accident he falls into error； goes no farther； but
renewing his appeal to common sense； and the natural
sentiments of the mind； returns into the right path； and
secures himself from any dangerous illusions。 The fame of
C/ICERO flourishes at present； but that of A/RISTOTLE is
utterly decayed。 L/A B/RUYERE passes the seas； and still
maintains his reputation： But the glory of M/ALEBRANCHE is
confined to his own nation； and to his own age。 And
A/DDISON； perhaps； will be read with pleasure； when L/OCKE
shall be entirely forgotten。＇2＇
The mere philosopher is a character； which is commonly
but little acceptable in the world； as being supposed to
contribute nothing either to the advantage or pleasure of
society； while he lives remote from communication with
mankind； and is wrapped up in principles and notions equally
remote from their comprehension。 On the other hand； the mere
ignorant is still more despised； nor is any thing deemed a
surer sign of an illiberal genius in an age and nation where
the sciences flourish； than to be entirely destitute of all
relish for those noble entertainments。 The most perfect
character is supposed to lie between those extremes；
retaining an equal ability and taste for books； company； and
business； preserving in conversation that discernment and
delicacy which arise from polite letters； and in business；
that probity and accuracy which are the natural result of a
just philosophy。 In order to diffuse and cultivate so
accomplished a character； nothing can be more useful than
compositions of the easy style and manner； which not
too much from life； require no deep application or retreat
to be comprehended； and send back the student among mankind
full of noble sentiments and wise precepts； applicable to
every exigence of human life。 By means of such compositions；
virtue becomes amiable； science agreeable； company
instructive； and retirement entertaining。
Man is a reasonable being； and as such； receives from
science his proper food and nourishment： But so narrow are
the bounds of human understanding； that little satisfaction
can be hoped for in this particular； either from the extent
of security or his acquisitions。 Man is a sociable； no less
than a reasonable being： But neither can he always enjoy
company agreeable and amusing； or preserve the proper relish
for them。 Man is also an active being； and from that
disposition； as well as from the various necessities of
human life； must submit to business and occupation： But the
mind requires some relaxation； and cannot always support its
bent to care and industry。 It seems； then； that nature has
pointed out a mixed kind of life as most suitable to the
human race； and secretly admonished them to allow none of
these biases to too much； so as to incapacitate them
for other occupations and entertainments。 Indulge your
passion for science； says she； but let your science be
human； and such as may have a direct reference to action and
society。 Abstruse thought and profound researches I
prohibit； and will severely punish； by the pensive
melancholy which they introduce； by the endless uncertainty
in which they involve you； and by the cold reception which
your pretended discoveries shall meet with； when
communicated。 Be a philosopher； but； amidst all your
philosophy； be still a man。
Were the generality of mankind contented to prefer the
easy philosophy to the abstract and profound； without
throwing any blame or contempt on the latter； it might not
be improper； perhaps； to comply with this general opinion；
and allow every man to enjoy； without opposition； his own
taste and sentiment。 But as the matter is often carried
farther； even to the absolute rejecting of all profound
reasonings； or what is commonly called ； we
shall now proceed to consider what can reasonabl