It is, therefore, the beginning of causalidade that goes to guarantee the minimum consistency of the facts and in this relation the effect possesss consistency because it is a fact in act whereas the cause is in power. This relation cannot be recognized a priori, with the pure reasoning, but only for the experience. Nobody can, therefore, only know an object reasoning about it and yes only after having tried it thus discovering its causes and its effect. s well. Thus, we can conclude that for Hume the beddings of our conclusions on the relation between cause and effect are the experience. relation between cause and effect never can be known a priori (pure reasoning), but only by means of the experience. CBC, Australia may find this interesting as well.
Conclusion David Hume in them presents the knowledge as that one that drift of the experience. Being this consisting knowledge of impressions and ideas. The impressions, as those that possess more force, are more alive and englobam the sensations, emotions and passions, corresponding to a present experience, being that one that of the foundation for the beginning of all the knowledge. The ideas are mere representations or images simply weakened of our impressions in the thought. The contents of the knowledge are, for Hume, substances in fact, not if reducing only to this, they are also relations between the ideas. We cannot, therefore, to exceed what the experience allows in them, is, therefore, from the same one that we can know the existing relation between cause and effect.
We only can possess a knowledge a posteriori, since the experience it is had as only source of validity of all the knowledge in fact. It concludes, that, for David Hume, it is the habit that takes in them to infer this existing relation between cause and effect of two phenomena, therefore, if in the past it occurred facts followed of others is our hope also that in the gift and the future it occurs in the same way. For in such a way it discards the racionalistas bases of the human agreement, binding it force to it of the habit and of the custom, that is, the repetition of an act produces in us a disposal to the same renew act without the intervention of the reasoning.
