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David hume treatment of causality
David hume treatment of causality
David Hume's view on human nature
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The Scottish philosopher, David Hume, was a pure empiricist; he believed that all thought and understanding could only be made or created by being exposed to an experience prior to the idea and that everything we know, understand, learn or imagine can only be done by using our senses. We can only have an idea of something based on an impression that we have observed at some time in the past. As Hume said, the “most lively thought is still inferior to the dullest sensation.” With this, Hume suggests that we can grasp something but unless we have or are experiencing it, we will never completely understand it as well. For example, I have grown up in a mixed cultural heritage, my family is from Pakistan but I was born and raised in America. …show more content…
Hume says, “By means of that relation alone we can go beyond the evidence of our memory and senses.” One argument that Hume uses to prove his point that cause and effect is provable by experience alone is that of Adam, experiencing water for the first time. In this analogy, Adam would be unaware of the fact that the water could be harmful to him if he attempts at breathing it in. The only way for Adam to know the consequences of breathing in water was if he himself, or another being were to breathe in water, Adam would learn of the cause and effect of such a deadly action. This argument may seem ridiculous to many people because the result of breathing in water being fatal is so deeply ingrained in our knowledge banks that it’s hard to remember a time when this was an unknown notion to us. This however, would not be difficult for us to understand, the same principle when it relates to children and chemicals. Parents of young children are told to make sure all toxic chemicals, like bleach, are locked away so children don’t injure or poison themselves since they do not know the chemicals would be harmful (having never had the experience before). For those children who are exposed to these chemicals, often without the parent’s knowledge, will learn that the pain or injury was caused from the chemical, it is not ingrained in the …show more content…
For a blind person, they could try to imagine the colors of a sunset (and the sun itself) but with absolutely no reference they would be unable to even begin to conceive the image. Hume goes on to say that for a person who has seen every shade of blue except one would recognize the missing shade existed, when put together in a line. Interestingly enough, an article was circulating on the internet a few weeks ago, discussing how scientists believe that at one time people could not, in fact, see the color blue, but that we viewed blue as an extension of green. It isn’t that the color blue did not exist but that we had not come to recognize it as a different color and therefore we could not imagine it as “blue”. This argument of his shows that while cause and effect can lead us to having an experience, it can also lead us to making errors in concluding the future based only on deductive reasoning, which comes from our experiences. Hume calls this type of reasoning ‘Matters of Fact’, where we cannot know if these are necessarily true, but their negation would be logically
...es. Therefore, the mind then mistakenly infers that this series of impressions is an individual persisting individual thing. Causation can also be explained by reusing the act of looking at a red shirt. When I look at a red shirt I know it is red based off of my earlier perceptions or impressions. I then experience the sensation of the color red, which relates to my ideas that I have of that color. And then when I look away, the memory of red still resides in my mind. In addition to causation, Hume’s also suggests propagation. Propagation is similar to regeneration where sensations occur and then memories of those sensations follow. Thus, due to causation and propagation, later stages of the mind are linked to the earlier. But since time is continuous and constantly changing, everything can change, but what stays constant is the concept of causation continuity.
Hume’s notion of causation is his regularity theory. Hume explains his regularity theory in two ways: (1) “we may define a cause to be an object, followed by another, and where all the objects similar to the first are followed by objects similar to the second” (2) “if the first object had not been, the second never had existed.”
Hume was an empiricist and a skeptic who believes in mainly the same ideals as Berkeley does, minus Berkeley’s belief in God, and looks more closely at the relations between experience and cause effect. Hume’s epistemological argument is that casual
Hume supports his claim with two arguments. Firstly, he states that when we reflect on our thoughts, they always become simple ideas that we copied from a first-hand experience of something, thus the idea has been copie...
Rationalism and empiricism have always been on opposite sides of the philosophic spectrum, Rene Descartes and David Hume are the best representative of each school of thought. Descartes’ rationalism posits that deduction, reason and thus innate ideas are the only way to get to true knowledge. Empiricism on the other hand, posits that by induction, and sense perception, we may find that there are in fact no innate ideas, but that truths must be carefully observed to be true.
Every day we come across causal notions. Causality is the relationship between something and another and when the first event is a cause, it doesn’t just simply happen before the effect, it produces it. For instance, releasing the pen caused the pen to fall. As an empiricist, David Hume claims that all knowledge is based on experience, either on perception or thought. He defines causality in two ways in which his commitment to empiricism had got him to these conclusions. The first definition of cause is the object’s relation to another object in contiguity; the second is the relation between the object and our minds. First he says that all perceptions are divided into two categories; they are either impressions or ideas. Impressions are derived
I will also be defending his work from select arguments against his theory. Because causation and both conditions for human freedom exist, Hume is able to argue that everything is determined and Free Will is possible. Hume presents his argument in three phases; the first proves the Principle of Determinism, he then goes on to prove Human Freedom also exists, coming to the conclusion the two are compatible. The foundation of his argument begins by defining causation, which is essential in proving the Principle of Determinism. While he does not officially define causation until Section Seven, “The Idea of Necessary Connection,” Hume explains the importance of causation by analyzing it in Section Four, “Sceptical Doubts Concerning the Operations of the Understanding.”
Hume starts to have skeptical doubts about the operations of understanding. He says there are two types of human understanding (only one of them concerns his inquiry into what we know to be true or certain). Hume says that all of the faculties of human reasoning are divided into two kinds; relations of ideas and matters of fact. Relations of Ideas are knowledge that is found of the sciences or mathematics. They are required without experience and can be proved without experience, for example, the Pythagorean Theorem. Or that three times five equals to fifteen. Negations of relations of ideas imply a contradiction for example three times five equals twenty. However, Hume is not concerned with relations of ideas because relations of Ideas cannot be anything but true. Matters of Fact (Ironically we call them facts, when they are, in fact not) I contrast with relations of ideas, can always in our minds be refuted and contradicted. For example, the sun will not rise tomorrow is no more of a contradiction than saying the son will rise tomorrow. Matters of fact rely on experience. All reasoning dealing with matters of fact are made out of the relation of cause and effect on sense impression.
The closest we get to cause and effect are two distinct phenomena arising together often and the mind thinking one produces the other. Hume regards this as a constant conjunction, not cause and effect. Although this is a leap in reasoning, and we have no reason to believe this to be true, Hume regards this as custom, which is the great guide of life (28). Life would be chaos if we believed in things completely contrary to the regularity of our experience, but the formation of habit is where we can lead ourselves to erroneous judgments. Although Hume's skepticism appears to clear up the mind, it leads him to believe that there is no such thing as causation, which Spinoza disagrees with. Rather, Spinoza argues that nature is all a long chain of causation which gives all causes effects and all effects causes. This system recognizes nature as a mechanism. All causes are a result of nature and the conditions imposed by it. Judging cause and effect individually is missing the point. To say that a billiard ball causes the other one to move only focuses two select phenomena. Rather, God, or nature, is that which connects all phenomena. Thus, the chain of causation cannot be understood of by two simple "links, it must be assessed as a whole. Spinoza argues that there are no free causes, only necessary ones. Thus, all causes are free causes and are a result of nature. This great chain of
Hume uses senses, like Descartes, to find the truth in life. By using the senses he states that all contents of the mind come from experience. This leads to the mind having an unbound potential since all the contents are lead by experiences. The mind is made up two parts impressions and ideas. Impressions are the immediate data of the experience. For example, when someone drops a book on the desk and you hear a loud sound. The sight of the book dropping and hitting the desk is registered by an individual’s senses- sight, sound, feeling. Hume believes there are two types of impressions, original and secondary impressions. Original impressions are based on the senses,
Unlike rationalists, empiricists believe that sense perception is the main source of knowledge. John Locke explained this by dividing ideas into 2 parts: 1) simple, and 2) complex. Simple ideas are based only on perception, like color, size, shape, etc. Complex ideas are formed when simple ideas are combined.
It is clear, Hume says that the idea of cause must be derived from a relation between objects; we cannot find any quality common to the impressions we call 'causes'. He argues, firstly, that causes and effects are usually contiguous, that is, physically adjacent in space, either immediately or mediately. Further, a cause is temporarily prior to its effects. Of even greater importance is the idea of necessary connection. “Or in other words where, if the first object had not been, the second never had existed", Hume said. The principle is discovered neither by intuition nor by demonstration, it is not a relation of ideas; there is no contradiction in denying that something can begin to exist without a cause. The causal inference must be grounded in experience not in any intuitive knowledge of 'essences'. And our belief rests on what he calls constant conjunction of particular instances. What Hume means is that we observe event A on a number of occasions as being both contiguous with and prior to event B, and call A the cause and B the effect. It is from observation of these repeated impressions that the idea of necessity arises through the activity of the
Hume states that in nature we observe correlated events that are both regular and irregular. For instance, we assume that the sun will rise tomorrow because it has continued to do so time and time again and we assume that thunder will be accompanied by lightning for the same reason. We never observe the causation between a new day and the sun rising or between thunder and lightning, however. We are simply observing two events that correlate in a regular manner. Hume’s skepticism therefore comes from the belief that since we do not observe causal links, we can never truly be sure about what causes anything else. He then goes so far as to say that if this is the case, it must be a fact that nothing causes anything else. In Hume’s theory, there is not only no objective causation, but no objective principle of cause and effect on the whole.
... and finally removes reasons for the existence of any connection between any of the ideas which we as a species have always held as being related. Hume also refutes any reason to believe in the existence of an external world, or a world without us, which has not been discussed here. In the end, there is really no reason to believe in the existence of existence, if Hume’s deductions are to be taken quite so seriously. Of course, if that were to be done, none could live as they do.
David Hume, following this line of thinking, begins by distinguishing the contents of human experience (which is ultimately reducible to perceptions) into: a) impressions and b) ideas.