When two species of objects have always been
observed to be conjoined together, I can infer, by custom, the
existence of one wherever I see the existence of the other; and
this I call an argument from experience. But how this argument
can have place, where the objects, as in the present case, are
single, individual, without parallel, or specific resemblance,
may be difficult to explain. And will any man tell me with a
serious countenance, that an orderly universe must arise from
some thought and art like the human, because we have experience
of it? To ascertain this reasoning, it were requisite that we had
experience of the origin of worlds; and it is not sufficient,
surely, that we have seen ships and cities arise from human art
and contrivance.
P/HILO\ was proceeding in this vehement manner, somewhat
between jest and earnest, as it appeared to me, when he observed
some signs of impatience in C/LEANTHES\, and then immediately
stopped short. What I had to suggest, said C/LEANTHES\, is only
that you would not abuse terms, or make use of popular
expressions to subvert philosophical reasonings. You know, that
the vulgar often distinguish reason from experience, even where
the question relates only to matter of fact and existence; though
it is found, where that reason is properly analysed, that it is
nothing but a species of experience. To prove by experience the
origin of the universe from mind, is not more contrary to common
speech, than to prove the motion of the earth from the same
principle.
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