degrees of force, proportioned to the inferior
degrees of steadiness and uniformity in our conduct.

There is no doubt but this principle sometimes takes place, and
produces those inferences we draw from contrary phaenomena: though I
am perswaded, that upon examination we shall not find it to be the
principle, that most commonly influences the mind in this species of
reasoning. When we follow only the habitual determination of the mind,
we make the transition without any reflection, and interpose not a
moment's delay betwixt the view of one object and the belief of that,
which is often found to attend it. As the custom depends not upon any
deliberation, it operates immediately, without allowing any time for
reflection. But this method of proceeding we have but few instances
of in our probable reasonings; and even fewer than in those, which are
derived from the uninterrupted conjunction of objects. In the former
species of reasoning we commonly take knowingly into consideration
the contrariety of past events; we compare the different sides of the
contrariety, and carefully weigh the experiments, which we have on each
side: Whence we may conclude, that our reasonings of this kind arise
not directly from the habit, but in an oblique manner; which we must now
endeavour to explain.

It is evident, that when an object is attended with contrary effects, we
judge of them only by our past experience, and always consider those
as possible, which we have observed to follow from it. And as past
experience regulates our judgment concerning the possibility of these
effects, so it does that concerning their probability; and that effect,
which has been the most common, we always esteem the most likely. Here
then are two things to be considered, viz. the reasons which determine
us to make the past a standard for the future, and the manner how we
extract a single judgment from a contrariety of past events.

First we may observe, that the supposition, that the future resembles
the past, is not founded on arguments of any kind, but is derived
entirely from habit, by which we are determined to expect for the future
the same train of objects, to which we have been accustomed. This habit
or determination to transfer the past to the future is full and perfect;
and consequently the first impulse of the imagination in this species of
reasoning is endowed with the same qualities.

But, secondly, when in considering past experiments we find th