other, cause the whole to have a very great influence upon him.
But why need we seek for other instances, while the present subject of [philosophical][1] probabilities offers us so obvious an one, in the opposition betwixt the judgment and imagination arising from these effects of custom? According to my system, all reasonings are nothing but the effects of custom; and custom has no influence, but by in livening the imagination, and giving us a strong conception of any object. It may, therefore, be concluded, that our judgment and imagination can never be contrary, and that custom cannot operate on the latter faculty after such a manner, as to render it opposite to the former. This difficulty we can remove after no other manner, than by supposing the influence of general rules. We shall afterwards take notice of some general rules, by which we ought to regulate our judgment concerning causes and effects; and these rules are form'd on the nature of our understanding, and on our experience of its operations in the judgments we form concerning objects. By them we learn to distinguish the accidental circumstances from the efficacious causes; and when we find that an effect can be produc'd without the concurrence of any particular circumstance, we conclude that that circumstance makes not a part of the efficacious cause, however frequently conjoin'd with it. But as this frequent conjunction necessarily makes it have some effect on the imagination, in spite of the opposite conclusion from general rules, the opposition of these two principles produces a contrariety in our thoughts, and causes us to ascribe the one inference to our judgment, and the other to our imagination. The general rule is attributed to our judgment; as being more extensive and constant. The exception to the imagination; as being more capricious and uncertain.
Thus our general rules are in a manner set in opposition to each other. When an object appears, that resembles any
- ↑ Sect. 15 [unphilosophical ?].
