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of the P/YRRHONIAN doubts and scruples； is the limitation
of our enquiries to such subjects as are best adapted to the
narrow capacity of human understanding。 The of
man is naturally sublime； delighted with whatever is remote
and extraordinary； and running； without control； into the
most distant parts of space and time in order to avoid the
objects； which custom has rendered too familiar to it。 A
correct observes a contrary method； and avoiding
all distant and high enquiries； confines itself to common
life； and to such subjects as fall under daily practice and
experience； leaving the more sublime topics to the
embellishment of poets and orators； or to the arts of
priests and politicians。 To bring us to so salutary a
determination； nothing can be more serviceable； than to be
once thoroughly convinced of the force of the P/YRRHONIAN
doubt； and of the impossibility； that any thing； but the
strong power of natural instinct； could free us from it。
Those who have a propensity to philosophy； will still
continue their researches； because they reflect； that；
besides the immediate pleasure attending such an occupation；
philosophical decisions are nothing but the reflections of
common life； methodized and corrected。 But they will never
be tempted to go beyond common life； so long as they
consider the imperfection of those faculties which they
employ； their narrow reach； and their inaccurate operations。
While we cannot give a satisfactory reason； why we believe；
after a thousand experiments； that a stone will fall； or
fire burn； can we ever satisfy ourselves concerning any
determination； which we may form； with regard to the origin
of worlds； and the situation of nature； from； and to
eternity？
This narrow limitation； indeed； of our enquiries； is；
in every respect； so reasonable； that it suffices to make
the slightest examination into the natural powers of the
human mind and to compare them with their objects； in order
to recommend it to us。 We shall then find what are the
proper subjects of science and enquiry。
It seems to me； that the only objects of the abstract
science or of demonstration are quantity and number； and
that all attempts to extend this more perfect species of
knowledge beyond these bounds are mere sophistry and
illusion。 As the component parts of quantity and number are
entirely similar； their relations become intricate and
involved； and nothing can be more curious； as well as
useful； than to trace； by a variety of mediums； their
equality or inequality； through their different appearances。
But as all other ideas are clearly distinct and different
from each other； we can never advance farther； by our utmost
scrutiny； than to observe this diversity； and； by an obvious
reflection； pronounce one thing not to be another。 Or if
there be any difficulty in these decisions； it proceeds
entirely from the undeterminate meaning of words； which is
corrected by juster definitions。 That ；
cannot be known； let the terms be ever so exactly defined；
without a train of reasoning and enquiry。 But to convince us
of this proposition； ； it is only necessary to define the
terms； and explain injustice to be a violation of property。
This proposition is； indeed； nothing but a more imperfect
definition。 It is the same case with all those pretended
syllogistical reasonings； which may be found in every other
branch of learning； except the sciences of quantity and
number； and these may safely； I think； be pronounced the
only proper objects of knowledge and demonstration。
All other enquiries of men regard only matter of fact
and existence； and these are evidently incapable of
demonstration。 Whatever may 。 No negation of a
fact can involve a contradiction。 The non…existence of any
being； without exception； is as clear and distinct an idea
as its existence。 The proposition； which affirms it not to
be； however false； is no less conceivable and intelligible；
than that which affirms it to be。 The case is different with
the sciences； properly so called。 Every proposition； which
is not true； is there confused and unintelligible。 That the
cube root of 64 is equal to the half of 10； is a false
proposition； and can never be distinctly conceived。 But that
C/AESAR； or the angel G/ABRIEL； or any being never
existed； may be a false proposition； but still is perfectly
conceivable； and implies no contradiction。
The existence； therefore； of any being can only be
proved by arguments from its cause or its effect； and these
arguments are founded entirely on experience。 If we reason
； any thing may appear able to produce any thing。
The falling of a pebble may； for aught we know； extinguish
the sun； or the wish of a man control the planets in their
orbits。 It is only experience； which teaches us the nature
and bounds of cause and effect； and enables us to infer the
existence of one object from that of another。＇40＇ Such is
the foundation of moral reasoning； which forms the greater
part of human knowledge； and is the source of all human
action and behaviour。
Moral reasonings are either concerning particular or
general facts。 All deliberations in life regard the former；
as also all disquisitions in history； chronology； geography；
and astronomy。
The sciences； which treat of general facts； are
politics； natural philosophy； physic； chemistry； &c。 where
the qualities； causes and effects of a whole species of
objects are enquired into。
Divinity or Theology； as it proves the existence of a
Deity； and the immortality of souls； is composed partly of
reasonings concerning particular； partly concerning general
facts。 It has a foundation in ； so far as it is
supported by experience。 But its best and most solid
foundation is and divine revelation。
Morals and criticism are not so properly objects of the
understanding as of taste and sentiment。 Beauty； whether
moral or natural； is felt； more properly than perceived。 Or
if we reason concerning it； and endeavour to fix its
standard； we regard a new fact； to wit； the general tastes
of mankind； or some such fact； which may be the object of
reasoning and enquiry。
When we run over libraries； persuaded of these
principles； what havoc must we make？ If we take in our hand
any volume； of divinity or school metaphysics； for instance；
let us ask； No。 No。 Commit it then to the flames： For it can
contain nothing but sophistry and illusion。
* * * *
NOTES
＇1＇＇COPYRIGHT： （c） 1995； James Fieser （jfieser@utm。edu）； all
rights reserved。 Unaltered copies of this computer text file
may be freely distribute for personal and classroom use。
Alterations to this file are permitted only for purposes of
computer printouts； although altered computer text files may
not circulate。 Except to cover nominal distribution costs；
this file cannot be sold without written permission from the
copyright holder。 This copyright notice supersedes all
previous notices on earlier versions of this text file。 When
quoting from this text； please use the following citation：
； ed。 James Fieser （Internet
Release； 1995）。
EDITORIAL CONVENTIONS： letters between slashes （e。g。；
H/UME） designate small capitalization。 Letters within
angled brackets （e。g。； ） designate italics。 Note
references are contained within square brackets （e。g。； ＇1＇）。
Original pagination is contained within curly brackets
（e。g。； ）。 Spelling and punctuation have not been
modernized。 Printer's errors have been corrected without
note。 Bracketed comments within the end notes are the
editor's。 This is a working draft。 Please report errors to
James Fieser （jfieser@utm。edu）。＇
＇2＇This is not intended any way to detract from the
merit of Mr。 L/OCKE； who was really a great philosopher and
a just and modest reasoner。 It is only meant to show the
common fate of such abstract philosophy。 ＇This note was
removed by Hume from later editions of the 。
J。F。＇
＇3＇That faculty by which we discern truth and
falsehood； and that by which we perceive vice and virtue；
had long been confounded with each other； and all morality
was supposed to be built on external an immutable relations
which； to every intelligent mind； were equally invariable as
any proposition concerning quantity or number。 But a late
philosopher ＇Francis Hutcheson＇ has taught us； by the most
convincing arguments； that morality is nothing in the
abstract nature of things； but is entirely relative to the
sentiment or mental taste of each particular being； in the
same manner as the distinctions of sweet and bitter； hot and
cold arise from the particular feeling of each sense or
organ。 Moral perceptions； therefore； ought not to be classed
w