tain any thing so dark and intricate. An idea is by its very nature weaker and fainter than an impression; but being in every other respect the same, cannot imply any very great mystery. If its weakness render it obscure, 'tis our business to remedy that defect, as much as possible, by keeping the idea steady and precise; and till we have done so, 'tis in vain to pretend to reasoning and philosophy.
SECTION II.
Of probability; and of the idea of cause and effect.
This is all I think necessary to observe concerning those four relations, which are the foundation of science; but as to the other three, which depend not upon the idea, and may be absent or present even while that remains the same, 'twill be proper to explain them more particularly. These three relations are identity, the situations in time and place, and causation.
All kinds of reasoning consist in nothing but a companion, and a discovery of those relations, either constant or inconstant, which two or more objects bear to each other. This comparison we may make, either when both the objects are present to the senses, or when neither of them is present, or when only one. When both the objects are present to the senses along with the relation, we call this perception rather than reasoning; nor is there in this case any exercise of the thought, or any action, properly speaking, but a mere passive admission of the impressions thro' the organs of sensation. According to this way of thinking, we ought not to receive as reasoning any of the observations we may make concerning identity, and the relations of time and place; since in none of them the mind can go beyond what is immediately present to the senses, either to discover the real existence or the relations of objects. 'Tis only causation, which produces such a
connexion, as to give us assurance from the existence or