A Treatise of Human Nature. David Hume
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are seemingly so inconsiderable, and that the far greatest part of our reasonings with all our actions and passions, can be derived from nothing but custom and habit. To obviate this objection, I shall here anticipate a little what would more properly fall under our consideration afterwards, when we come to treat of the passions and the sense of 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. It is 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 it is not every idea which has the same effect. Nature has proceeded with caution in this came, 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, though 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 moved 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 bestowed on every idea of good and evil the power of actuating the will, nor yet has entirely excluded them from this influence. Though 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 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 awakened, 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.
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. It is certain we cannot take pleasure in any discourse, where our judgment gives no assent to those images which are presented to our fancy. The conversation of those who have acquired a habit of lying, though 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, though 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 phenomena 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 established 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 formed what they call a poetical system of things, which though it be believed neither by themselves nor readers, is commonly esteemed a sufficient foundation for any fiction. We have been so much accustomed 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 in any circumstance inviolably observed: but in order to procure a more easy reception into the imagination for those extraordinary events, which they represent. But this is a precaution, which is not required of comic poets, whose personages and incidents, being of a more familiar kind, enter easily into the conception, and are received without any such formality, even though at first night they be known to be fictitious, and the pure offspring of the fancy.
This mixture of truth and falshood in the fables of tragic poets not only serves our present purpose, by shewing, that the imagination can be satisfyed without any absolute belief or assurance; but may in another view be regarded as a very strong confirmation of this system. It is evident, that poets make use of this artifice of borrowing the names of their persons, and the chief events of their poems, from history, in order to procure a more easy reception for the whole, and cause it to make a deeper impression on the fancy and affections. The several incidents of the piece acquire a kind of relation by being united into one poem or representation; and if any of these incidents be an object of belief, it bestows a force and vivacity on the others, which are related to it. The vividness of the first conception diffuses itself along the relations, and is conveyed, as by so many pipes or canals, to every idea that has any communication with the primary one. This, indeed, can never amount to a perfect assurance; and that because the union among the ideas is, in a manner, accidental: But still it approaches so near, in its influence, as may convince us, that they are derived from the same origin. Belief must please the imagination by means of the force and vivacity which attends it; since every idea, which has force and vivacity, is found to be agreeable to that faculty.
To confirm this we may observe, that the assistance is mutual betwixt the judgment and fancy, as well as betwixt the judgment and passion; and that belief not only gives vigour to the imagination, but that a vigorous and strong imagination is of all talents the most proper to procure belief and authority. It is difficult for us to withhold our assent from what is painted out