IX.

other re

curious and almost artificial preparation, shou'd frequently SECT. make its appearance in the mind, this idea must by degrees acquire a facility and force; and both by its firm hold and of the easy introduction distinguish itself from any new and effects of unusual idea. This is the only particular, in which these lations two kinds of custom agree; and if it appear, that their and other effects on the judgment are similar and proportionable, we may certainly conclude, that the foregoing explication of that faculty is satisfactory. But can we doubt of this agreement in their influence on the judgment, when we consider the nature and effects of EDUCATION ?

All those opinions and notions of things, to which we have been accustom'd from our infancy, take such deep root, that 'tis impossible for us, by all the powers of reason and experience, to eradicate them; and this habit not only approaches in its influence, but even on many occasions prevails over that which arises from the constant and inseparable union of causes and effects. Here we must not be contented with saying, that the vividness of the idea produces the belief: We must maintain that they are individually the same. The frequent repetition of any idea infixes it in the imagination; but cou'd never possibly of itself produce belief, if that act of the mind was, by the original constitution of our natures, annex'd only to a reasoning and comparison of ideas. Custom may lead us into some false comparison of ideas. This is the utmost effect we can conceive of it. But 'tis certain it cou'd never supply the place of that comparison, nor produce any act of the mind, which naturally belong'd to that principle.

A person, that has lost a leg or an arm by amputation, endeavours for a long time afterwards to serve himself with them. After the death of any one, 'tis a common remark of the whole family, but especially of the servants, that they can scarce believe him to be dead, but still imagine him to be in his chamber or in any other place, where they were accustom'd to find him. I have often heard in conversation, after talking of a person, that is any way celebrated, that one, who has no acquaintance with him, will say, I have never seen such-a-one, but almost fancy I have; so often have I heard talk of him. All these are parallel instances.

If we consider this argument from education in a proper light, 'twill appear very convincing; and the more so, that 'tis

habits.

PART

III.

Of know

ledge and

probability.

founded on one of the most common phænomena, that is any where to be met with. I am persuaded, that upon examination we shall find more than one half of those opinions, that prevail among mankind, to be owing to education, and that the principles, which are thus implicitely embrac❜d, overballance those, which are owing either to abstract reasoning or experience. As liars, by the frequent repetition of their lies, come at last to remember them; so the judgment, or rather the imagination, by the like means, may have ideas so strongly imprinted on it, and conceive them in so full a light, that they may operate upon the mind in the same manner with those, which the senses, memory or reason present to us. But as education is an artificial and not a natural cause, and as its maxims are frequently contrary to reason, and even to themselves in different times and places, it is never upon that account recogniz'd by philosophers; tho' in reality it be built almost on the same foundation of custom and repetition as our reasonings from causes and effects.1

SECT. X.-Of the Influence of Belief.

But tho' education be disclaim'd by philosophy, as a fallacious ground of assent to any opinion, it prevails nevertheless in the world, and is the cause why all systems are apt to be rejected at first as new and unusual. This perhaps will be the fate of what I have here advanc'd concerning belief, and tho' the proofs I have produc'd appear to me perfectly conclusive, I expect not to make many proselytes to my opinion. Men will scarce ever be persuaded, that effects of such consequence can flow from principles, which are seemingly so inconsiderable, and that the far greatest part of our reasonings with all our actions and

In general we may observe, that as our assent to all probable reasonings is founded on the vivacity of ideas, it resembles many of those whimsies and prejudices, which are rejected under the opprobrious character of being the offspring of the imagination. By this expression it appears that the word, imagination, is commonly us'd in two different senses; and tho' nothing be more contrary to true philosophy, than this inaccuracy, yet in the following

reasonings I have often been oblig'd to fall into it. When I oppose the imagination to the memory, I mean the faculty, by which we form our fainter ideas. When I oppose it to reason, I mean the same faculty, excluding only our demonstrative and probable reasonings. When I oppose it to neither, 'tis indifferent whether it be taken in the larger or more limited sense, or at least the context will sufficiently explain the meaning.

SECT.
X.

passions, can be deriv'd from nothing but custom and habit. To obviate this objection, I shall here anticipate a little what wou'd more properly fall under our consideration afterwards, of the when we come to treat of the passions and the sense of influence beauty.

There is implanted in the human mind a perception of pain and pleasure, as the chief spring and moving principle of all its actions. But pain and pleasure have two ways of making their appearance in the mind; of which the one has effects very different from the other. They may either appear in impression to the actual feeling, or only in idea, as at present when I mention them. "Tis evident the influence of these upon our actions is far from being equal. Impressions always actuate the soul, and that in the highest degree; but 'tis not every idea which has the same effect. Nature has proceeded with caution in this case, and seems to have carefully avoided the inconveniences of two extremes. Did impressions alone influence the will, we should every moment of our lives be subject to the greatest calamities; because, tho' we foresaw their approach, we should not be provided by nature with any principle of action, which might impel us to avoid them. On the other hand, did every idea influence our actions, our condition would not be much mended. For such is the unsteadiness and activity of thought, that the images of every thing, especially of goods and evils, are always wandering in the mind; and were it mov'd by every idle conception of this kind, it would never enjoy a moment's peace and tranquillity.

Nature has, therefore, chosen a medium, and has neither bestow'd on every idea of good and evil the power of actuating the will, nor yet has entirely excluded them from this influence. Tho' an idle fiction has no efficacy, yet we find by experience, that the ideas of those objects, which we believe either are or will be existent, produce in a lesser degree the same effect with those impressions, which are immediately present to the senses and perception. The effect, then, of belief is to raise up a simple idea to an equality with our impressions, and bestow on it a like influence on the passions. This effect it can only have by making an idea approach an impression in force and vivacity. For as the different degrees of force make all the original difference betwixt an impression and an idea, they

of belief.

III.

of knowledge and

probability.

PART must of consequence be the source of all the differences in the effects of these perceptions, and their removal, in whole or in part, the cause of every new resemblance they acquire. Wherever we can make an idea approach the impressions in force and vivacity, it will likewise imitate them in its influence on the mind; and vice versa, where it imitates them in that influence, as in the present case, this must proceed from its approaching them in force and vivacity. Belief, therefore, since it causes an idea to imitate the effects of the impressions, must make it resemble them in these qualities, and is nothing but a more vivid and intense conception of any idea. This, then, may both serve as an additional argument for the present system, and may give us a notion after what manner our reasonings from causation are able to operate on the will and passions.

As belief is almost absolutely requisite to the exciting our passions, so the passions in their turn are very favourable to belief; and not only such facts as convey agreeable emotions, but very often such as give pain, do upon that account become more readily the objects of faith and opinion. A coward, whose fears are easily awaken'd, readily assents to every account of danger he meets with; as a person of a sorrowful and melancholy disposition is very credulous of every thing, that nourishes his prevailing passion. When any affecting object is presented, it gives the alarm, and excites immediately a degree of its proper passion; especially in persons who are naturally inclined to that passion. This emotion passes by an easy transition to the imagination; and diffusing itself over our idea of the affecting object, makes us form that idea with greater force and vivacity, and consequently assent to it, according to the precedent system. Admiration and surprize have the same effect as the other passions; and accordingly we may observe, that among the vulgar, quacks and projectors meet with a more easy faith upon account of their magnificent pretensions, than if they kept themselves within the bounds of moderation. The first astonishment, which naturally attends their miraculous relations, spreads itself over the whole soul, and so vivifies and enlivens the idea, that it resembles the inferences we draw from experience. This is a mystery, with which we may be already a little acquainted, and which we shall have farther occasion to be let into in the progress of this treatise.

SECT.
X.

"Tis of the

of belief.

After this account of the influence of belief on the passions, we shall find less difficulty in explaining its effects on the imagination, however extraordinary they may appear. certain we cannot take pleasure in any discourse, where our influence judgment gives no assent to those images which are presented to our fancy. The conversation of those who have acquir'd a habit of lying, tho' in affairs of no moment, never gives any satisfaction; and that because those ideas they present to us, not being attended with belief, make no impression upon the mind. Poets themselves, tho' liars by profession, always endeavour to give an air of truth to their fictions; and where that is totally neglected, their performances, however ingenious, will never be able to afford much pleasure. In short, we may observe, that even when ideas have no manner of influence on the will and passions, truth and reality are still requisite, in order to make them entertaining to the imagination.

But if we compare together all the phænomena that occur on this head, we shall find, that truth, however necessary it may seem in all works of genius, has no other effect than to procure an easy reception for the ideas, and to make the mind acquiesce in them with satisfaction, or at least without reluctance. But as this is an effect, which may easily be supposed to flow from that solidity and force, which, according to my system, attend those ideas that are establish'd by reasonings from causation; it follows, that all the influence of belief upon the fancy may be explained from that system. Accordingly we may observe, that wherever that influence arises from any other principles beside truth or reality, they supply its place, and give an equal entertainment to the imagination. Poets have form'd what they call a poetical system of things, which tho' it be believ'd neither by themselves nor readers, is commonly esteem'd a sufficient foundation for any fiction. We have been so much accustom❜d to the names of Mars, Jupiter, VeNUS, that in the same manner as education infixes any opinion, the constant repetition of these ideas makes them enter into the mind with facility, and prevail upon the fancy, without influencing the judgment. In like manner tragedians always borrow their fable, or at least the names of their principal actors, from some known passage in history; and that not in order to deceive the spectators; for they will frankly confess, that truth is not