David Hume's Theory of Causality

What Came First: The Chicken or the Egg? David Hume moves through a logical progression of the ideas behind cause and effect. He critically analyzes the reasons behind those generally accepted ideas. Though the relation of cause and effect seems to be completely logical and based on common sense, he discusses our impressions and ideas and why they are believed. Hume’s progression, starting with his initial definition of cause, to his final conclusion in his doctrine on causality. As a result, it proves how Hume’s argument on causality follows the same path as his epistemology, with the two ideas complimenting each other so that it is rationally impossible to accept the epistemology and not accept his argument on causality. Hume starts by explaining definitions of causes and characteristics that make up the popular definition of cause. Contiguity is the idea that things go together, or are results of each other. Whatever objects operate together as causes and effects are seen as contiguous. There are chains of causes that lead to every effect, whether or not they can be discovered they are presumed to exist. As Hume puts it, “Heat and light are collateral effects of fire, and the one effect may justly be inferred from the other” (160). Along with contiguity is the concept of succession. The cause must precede the effect. An object can be contiguous and occur prior to another without being its cause, a necessary connection between the two must be established. The relation of cause to effect does not depend on the known qualities of objects, but instead on the ideas of contiguity and succession, which are imperfect. Hume refutes the definition of cause as something productive of another, because cause and production are synonymous, and therefore one definition using the other is circular. Hume questions why it is necessary that everything whose existence has a beginning, should also have a cause. He also questions why particular causes must have such particular effects, and why is an inference drawn from one to the other. The statement that whatever has a beginning has also a cause of existence is not implied by any of the relations of resemblance, proportions in quantity and number, degrees of any quality, or contrariety; therefore, it is not able to be refutable using reason. Using that logic states that everything that exists must have a beginning, thus ne...

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...ause and effect. Impressions are based on experience, and the impression that formed the idea of a necessary relation between cause and effect was no different. The only reason for the idea of cause and effect being related was a previous experience, or custom that tied cause and effect together. Hume’s doctrine on causality is firmly founded in the concepts from his epistemology. His theories on the relation between impressions and ideas tie in directly with his idea of a necessary connection between cause and effect. We have internal impressions that form the ideas of necessity, and those ideas are based on repetition and resemblance, but do not prove the claim that there is a necessary connection between cause and effect. Ideas are not original, they are formed from impressions and influenced by resemblance, and experience. Cause is not an original idea, it is formed from impressions, which are in turn formed from experience. Therefore, we accept the idea of cause not because it is rational or well reasoned, but because of custom. Hume’s position is consistent, and ultimately if you accept his epistemology, you must accept the reasoning behind his ideas on cause and effect.