“I have found that such an object has ever been attended with such an consequence. and I foresee. that other objects. which are. in visual aspect. similar. will be attended with similar effects” . This foretells that with cognition. our society may be able to tie in a certain aspect/detail with an object. but that does non needfully intend it will ever go on. Therefore. Hume. who starts out as an empiricist. has arrived at the decision where an person may non hold knowledge at all. of skeptic uncertainty.
This is explored through the three epistemology inquiries. the procedure he did take. and what the reader thinks on the affair. Harmonizing to Hume. with his procedure of idea with empiricist philosophy. thinks cognition is possible. He believed that all information about the universe comes through experience. The contents of consciousness are what he calls perceptual experiences. [ … ] include our original experiences [ feelings ] [ … ] sense informations [ … ] “internal” universe composed of the contents of our psychological experiences [ … ] besides include what he calls thoughts. or the contents of our memories and imaginativeness.
With this attack to whether cognition is possible. it is clear that he thinks cognition is possible through experience ; through existent experiences. sense informations. psychological experiences and thoughts. It states that one does non hold unconditioned thoughts with us such as our senses or emotions. that an single must see these actions foremost in order to acknowledge what they must be. If one does non see such actions. they are what he calls thoughts. “the transcripts of them [ feelings ] ” ( The Search for Knowledge 69 ) . He besides states that. “We can deny any affair of fact without falling into a logical contradiction.
The fact that we feel confident about certain facts of the universe is simply the consequence of our outlooks. which are based on past experience” ( The Search for Knowledge 70 ) . This theory is called Hume’s Fork. where it is between the relation of an thought and a affair of a fact. This says that society may be certain about our milieus. but they are non certain. Ideas do non state us anything about the universe. but merely our ideas of what they may be. and affairs of facts are knowledge per say. but are non ever certain as good. Basically. it shows that one can non be certain of the universe around us. as it may alter.
With the inquiry of the function of ground within the possibility of cognition. he believes that. “We can larn nil about what lies outside the subjective contents found within our experiences. ” ( The Search for Knowledge 71 ) . therefore ground can non be established as the primary beginning of cognition. He clarifies his concluding with the rule of initiation and the uniformity of nature. The rule of initiation is fundamentally presuming that. for illustration. since the Sun has risen yesterday. it shall lift today and rise tomorrow. Society makes the connexion that when an event occurs more than one time ; one will believe that it shall once more go on.
The uniformity of nature is where the belief of the Torahs of nature will go on to get down. therefore it should be still get downing in yearss to come. Another manner he delivers this statement is through the theory of being invariably conjoined. He states that. “Causes and effects are distinguishable events” ( The Search for Knowledge 73 ) . It can be said that when do an action. there is an equal effect that follows. If you take the illustration of where you light up a taper with a lucifer. and so touch the fire. you experience a combustion esthesis where you have touched said fire.
If one repeats this procedure. one comes to the decision that since this has happened in the yesteryear. it will most probably be the same or similar in the hereafter. With the 3rd epistemology inquiry of whether world is represented as it truly is. he declares that. “The merely certainty we can hold concerns the relationships of our thoughts. But since these judgements concern merely the kingdom of thoughts. they do non state us about the external world” ( The Search for Knowledge 78 ) . As a consequence. one can find that world can non be represented as it truly is due to the fact that one can non derive any cognition from the outside universe from our thoughts.
Ergo. in the universe. a individual may see objects such as desks. but this individual is unsure if they are connected to an external universe. Hume raises that. “Impressions are ever informations that are internal [ … ] hence ; we have no information about what is external” ( The Search for Knowledge 75 ) . It clarifies his logical thinking that society believes that they live in an external universe. or that there may be one. but one does non hold sufficient account as to why this is true. As good. an single must besides oppugn the fact of the ego. Hume affirms that. “If all we can cognize are centripetal feelings or our
internal psychological provinces. so we can ne’er see the self” ( The Search for Knowledge 76 ) . With this in head. people are certain that they can non see a ego because it is non a true experience such as a colour. which can be experienced. There is no foundation for sing the ego. as all one has are beliefs. premises and thoughts. which are ne’er certain. In a few words. Hume is stipulating that as a individual. one can non step outside our organic structures to see ourselves ; that a individual can merely believe that there is a ego.
Traveling back to where cognition is possible. in the beginning. Hume does believe cognition is possible with perceptual experiences and feelings. With his idea procedure. the reader can find that he has progressed from the thought procedure of empiricist philosophy to skeptic uncertainty and incredulity. oppugning if society has knowledge at all. He believes that in the start. society has knowledge through what he calls perceptual experiences ; which consists of the senses. the memory and the psychological provinces. Overall. society must hold experiences if it has developed these beginnings of cognition.
This in bend concludes that an person can hold knowledge through experience. Since Hume believes that this is the lone cognition an person can hold. he comes to the realisation where. “If all we know are the contents of experience. how can we cognize anything about what lies outside our experience? ” ( The Search for Knowledge 70-71 ) . This expresses that one can non hold cognition. since the foundation he has set is merely for our internal ideas. From this. he describes his thought procedure of skeptic uncertainty through causal dealingss and cognition of the outside universe and ego.
This clarifies that a individual can believe something will ever go on but is ne’er certain ( causal ) . and saying that they can non step outside the universe they have created to see what will go on outside of such ( external universe and ego ) . The reader must hold an appraisal on the affair of Hume’s empiricist philosophy and his procedure towards skeptic uncertainty. Covering with Hume’s empiricist philosophy. I believe that his idea procedure is really obscure and has assorted uncertainties of its ain. The thought of perceptual experiences can non be knowledge to get down with. because it is what we have and think. but does non needfully intend other people in society think this same manner as good.
Therefore. he has already led himself into incredulity. because he can non explicate exhaustively why this is cognition. What he explains as experience. which is where we obtain this cognition. is unsatisfactory because the experience he says is largely concluding such as sense informations and psychological provinces. For that ground. his thought procedure in the beginning can besides be confused with rationalism. since most of what he verbalizes is cognition that can merely be discovered through logical thinking and non see.
Looking at his patterned advance towards incredulity. he believes that we can non hold cognition because all that we have is our internal universe to establish our beliefs on. It is shown that through the rule of initiation and the uniformity of nature. we will hold the reoccurring thought that. “The hereafter will be like the past” ( The Search for Knowledge 71 ) . With this basic in head. we are automatically presuming every event that happens in our lives will go on or non go on once more. because of past experiences.
With this sum of information. it is non sufficient plenty to state that we ever be certain it will once more go on. It all comes back to the fact that since we merely have our universe to see. and since there is no manner to step outside and expression at the external universe or the ego. we are ne’er certain of anything. Hence. we have no cognition at all because cognition is classified as true. justified belief and our thoughts and ideas are non. This is a strong instance. and hence. I believe with his cognition towards incredulity. but I do non needfully believe in incredulity.
Beyond a shadow of a uncertainty. Hume has answered the three epistemic inquiries with really strong points ; foremost as an empiricist. who so leads to a skeptic. Overall. the sentiment of the reader is satisfied. because even though Hume has a really dubious thought procedure of empiricist philosophy with the thought of perceptual experiences and thoughts. he so breaks down his theory with the fact that this alleged cognition is the lone beginning of cognition an person can perchance hold. therefore it is non knowledge. Knowledge is deserving nil unless you can pattern it.