Hume《人性論》
To begin with the first question concerning the necessity of a cause: ’Tis a
general maxim in philosophy, that whatever begins to exist, must have a cause of
existence. This is commonly taken for granted in all reasonings, without any
proof given or demanded.
即使沒有任何可靠的證據顯示，人們總是相信，事物一定伴隨著原因（Hume暗示不相信萬物必有因）
Here again I turn the object on all sides, in order to discover the nature of this
necessary connexion, and find the impression, or impressions, from which its
idea may be deriv’d. When I cast my eye on the known qualities of objects, I
immediately discover that the relation of cause and effect depends not in the
least on them.When I consider their relations, I can find none but those of contiguity and succession; which I have already regarded as imperfect and unsatisfactory. Shall the despair of success make me assert, that I am here possest of an idea, which is not preceded by any similar impression? This woud be too strong a proof of levity and inconstancy; since the contrary principle has been already so firmly establish’d, as to admit of no farther doubt; at least, till we have more fully examind the present difficulty(p.55)
他我看物體的時候，我透過他們的關係，但是並不是透過他們本身。這件事本身很不完美且不讓人滿意。
Tis necessary for us to leave the direct survey of this question concerning the nature of that necessary connexion, which enters into our idea of cause and effect
necessary connexion是我的觀念中重要的部分
First, For what reason we pronounce it necessary, that every thing whose existence has a beginning, should also have a cause
如果因果關係有必然性，那些我們認為是開始的存在，是否有因。
Tis a general maxim in philosophy, that whatever begins to exist, must have a cause of existence. This is commonly taken for granted in all reasonings, without any
proof given or demanded. (p.56)
有因必有果是非常直覺的觀念。而沒有受到任何證據支持
whatever has a beginning has also a cause of existence. That proposition therefore is not intuitively certain(p.56)
最初的存在是否有因，是不能直覺確定的。
Accordingly we shall find upon examination, that every demonstration,
which has been producd for the necessity of a cause, is fallacious and sophistical.
原因的必要是一種錯誤
If every thing must have a cause, it follows, that upon the exclusion of other causes we must accept of the object itself or of nothing as causes.(P.57)
如果萬物都有因，那追朔回源頭，我們必須接受nothing或是第一因會是自己的原因（Hume好像覺得這是很奇怪的事情。）
Why we conclude,that such particular causes must necessarily have such particular effects, and why we form an inference from one to another?
When we infer effects from causes, we must establish the existence of these
causes; which we have only two ways of doing, either by an immediate perception
of our memory or senses, or by an inference from other causes.which
causes again we must ascertain in the same manner, either by a present impression,
or by an inference from their causes, and so on, till we arrive at some object,
which we see or remember. ’Tis impossible for us to carry on our inferences in
infinitum; and the only thing, that can stop them, is an impression of the
memory or senses, beyond which there is no room for doubt or enquiry.
建立事物的原因的方法有兩個1.用理性無限推理回去 2.用impression記憶之類的東西，但是(1)是不可能的，所以我們建立因果關係的方式其實是靠impression（Hume是在說impression不可靠嗎？）
that all reasonings concerning causes and effects are originally derivd from some impression(p.59)
所有關於因果關係的推理都是來自於印象（impression）
We may draw inferences from the coherence of our perceptions,
whether they be true or false; whether they represent nature justly, or be mere
illusions of the senses(p.59)
我們透過知覺來推理，儘管他可能是錯的或是幻覺
When I cast my eye on the known qualities of objects, I
immediately discover that the relation of cause and effect depends not in the
least on them. When I consider their relations, I can find none but those of contiguity
and succession
